.  • 


MEMOEEAL 


THE 


MOSAIC    SYSTEM 


IN  ITS 


FUNDAMENTAL   PRINCIPLES 

BY  THE 

REV.  DR.  LOUIS  SALOMON, 

MINISTER  OF  THE  CONGREGATION  RODEF  SHALOM,  AT  PHILADELPHIA. 


2W  1D3D  DWD  UPI 
"  Take  away  the  dross  from  the  silver  and  there  shall  come  forth 
vessel  for  the  finer." — Proverbs  xxv.  4. 


PHILADELPHIA : 

E.  G.  DORSEY,  PRINTER,  LIBRARY  STREET. 

5601. 


r 


DEDICATION. 


TO  THE 


PRESIDENT  AND  DIRECTORS 


CONGREGATION  RODEF  SHALOM, 

IN  PHILADELPHIA. 

IMPRESSED  with  the  conviction,  that  it  has  always 
been  your  noble  zeal  to  improve  the  condition  of  our 
youths;  it  is  my  heartfelt  desire  to  express  to  you  my 
gratitude  publicly,  and  to  avow  by  these  lines,  how 
well  I  appreciate  your  unceasing  perseverance  and 
energy,  manifested  by  the  assistance  which  you  have 
so  kindly  lent  me  in  the  achievement  of  the  useful  pro- 
jects that  have  been  lately  realized  with  such  admirable 
success. 

Thus,  you  will  permit   me,  Gentlemen,  to  dedicate 


t> « J 


IV 


this  small  volume  to  you,  cherishing  the  hope  that  it 
may  answer  the  end  for  which  it  was  undertaken. 

If  so,  I  shall  be  happy  and  proud  to  say,  that  I  have 
given  my  mite  to  promote  the  welfare  of  my  brethren 
in  faith;  and  with  a  thankful  heart  to  the  Almighty,  I 
shall  feel  satisfied  with  the  assistance  you  have  given 
me  in  my  efforts. 

With  due  regard, 

Yours  most  respectfully, 

L.  SALOMON. 

Philadelphia,  August,  1841. 


PREFACE  OF  THE  TRANSLATOR. 


I  WAS  desired  about  two  months  since,  by  the  Rev. 
Dr.  Salomon,  to  translate  the  present  work  from  the 
German  manuscript.  In  undertaking  the  task,  I  did 
not  depend  much  on  my  own  competency  as  a  transla- 
tor, but  on  the  assistance  of  a  kind  friend  who  is  an 
American  scholar.  Though  I  am  certainly  tolerably 
familiar  with  the  English  language,  I  am  far  from  be- 
lieving that  my  knowledge  of  it  is  so  perfect,  as  to 
make  it  advantageous  for  me  to  appear  before  the  pub- 
lic as  a  translator.  The  knowledge  which  I  have  of  the 
German,  joined  with  the  perfect  mastery  which  my 
friend  (whose  name  I  am  not  permitted  to  mention)  has 
of  the  English,  not  to  speak  of  his  own  familiarity  with 
the  German,  persuaded  me  that  the  translation  would 
not  lose  by  a  comparison  with  many  which  are  acknow- 
ledged to  be  at  least  good  ones.  If  he  who  is  disposed 
to  censure  should  find  here  and  there  something  which 
might  be  better,  it  is  hoped  he  will  consider,  that  it  was 
necessary  to  finish  the  whole  work  amid  a  press  of  other 
business,  in  the  short  space  of  eight  weeks,  and  that  it 
1* 


VI 

is  easy  to  find  fault  with  every  translation,  though  it  may 
be  tolerably  difficult  to  execute  one. 

It  is  due  to  the  kindness  of  the  Rev.  ISAAC  LEESER* 
that  these  printed  sheets  have  been  carefully  and  pro- 
perly corrected.  This  saved  me  a  considerable  trouble 
and  a  great  loss  of  time,  and  I  consider  it  my  duty  to 
return  to  him  my  best  thanks  for  his  disinterested  la- 
bour. 

May  then  the  work  be  judged  indulgently,  and  the 
meritorious  labours  of  Dr.  Salomon  be  crowned  with 
that  success,  and  the  pains  which  he  has  taken  receive 
that  reward,  which  they  so  richly  deserve. 

GUSTAVUS  REMAK. 
Philadelphia,  August,  1841. 

*  The  translator  having  mentioned  my  name  as  having  as- 
sisted in  editing  this  work,  it  seems  necessary  for  me  to  say, 
that  I  honestly  endeavoured  to  do  justice  to  the  work  of  the 
learned  author;  but  that  owing  to  my  want  of  practice  in  poet- 
ical writing,  or  perhaps  because  I  have  no  poetical  ear,  I  have 
not  been  able  to  revise  the  poetry  scattered  through  the  book 
in  a  manner  satisfactory  to  myself.  As,  however,  the  merits  of 
the  work  do  not  depend  upon  this  part  so  much  as  upon  the 
general  excellent  arrangement  and  fidelity  to  the  Scriptures, 
and  our  accepted  mode  of  interpretation,  I  trust  that  Dr.  Salo- 
mon will  reap  a  plentiful  harvest  of  public  approbation  for  his 
well-intended  and  pious  labours.  I.  L. 


PREFACE  OF  THE  AUTHOR. 


As  the  glorious  sun,  though  he  blesses  all,  does  not 
shed  his  beneficent  beams  over  all  the  inhabitants  of 
the  earth  at  once;  as  he  permits  some  to  enjoy  their 
midnight  slumbers,  while  to  others  he  dispenses  the  light 
and  heat  of  noon,  as  he,  in  quitting  the  horizon  of  one  por- 
tion of  men,  invites  them  to  rest,  whilst  by  his  dawn- 
ing light  he  announces  to  others  the  new  commencing 
day;  so  does  the  blissful  light  of  true  enlightenment 
illumine,  warm,  and  fructify  only  a  portion  of  mankind 
at  the  same  time.  Individuality,  character,  inclination, 
circumstances,  habit  and  opinion,  form  together  a  whole, 
in  which  man,  so  to  say,  moves  in  an  element  or  an  at- 
mosphere of  his  own,  which  alone  he  finds  convenient 
and  agreeable.  Legislation  phlogisticates  this  atmos- 
phere, or  deprives  it  of  its  phlogiston  with  iron  hand,  and 
mixes  it  with  nourishing  oxygen  or  deadly  azote,  accord- 
ing as  it  in  its  principles  regards  the  earth,  in  reference 
to  its  intelligent  occupants,  as  the  daughter-land  of  the 
great  heavenly  state,  and  causes  the  enactment  of  laws 
which  tend  best  to  connect  this  life  with  the  spiritual 
existence  hereafter;  or  as  it  separates  our  two  states  of 
existence  by  a  procedure  resulting  from  selfishness  in 
the  enactment  of  laws. 

Nowhere  has  this  mighty  influence  of  the  laws  of  a 


Vlll 

country  on  the  progress  of  civilization  been  more  dis- 
played in  living  examples,  than  in  this  happy  America. 
If  we  limit  our  view  to  it  as  the  nursery  of  so  many  blessed 
seeds,  which  evidently  are  nourished  by  the  blessing  of 
Heaven,  we  shall  everywhere  discover  these  seeds  as 
expanding  in  blossoms,  exhibited  in  the  progress  to  per- 
fection produced  by  education;  and  they  promise  many 
noble  fruits,  if  God  will  but  cause  them  to  advance  to 
maturity,  by  the  expanding  light  of  truth.  Under  the 
conviction  that  whatever  comes  short  of  the  contem- 
plated improvement  of  the  people,  can  eftect  but  little 
good,  public  schools  have  been  every  where  instituted 
with  paternal  zeal,  yet  with  the  tenderest  regard  for  the 
freedom  of  conscience.  Here  systematic  education  is 
already  ennobling  the  rising  generation.  All  hurtful 
results  are  carefully  prevented  by  the  tried  and  be- 
nevolent assistance  of  those  to  whom  the  superintendence 
and  instruction  are  entrusted.  Hence  I  shall  the  more 
rejoice,  if  I  have  succeeded  to  contribute  my  mite  in 
this  great  undertaking.  It  is  my  intention,  by  means 
of  these  pages,  to  present  to  my  companions  in  faith, 
as  well  as  I  am  able,  a  general  outline,  according  to 
which  our  youths  of  both  sexes*  should  receive  instruc- 
tion, from  their  infancy  till  the  age  of  ripening  reason, 
when  they  are  to  make  a  decided  and  public  profession 
of  their  faith,  and  stand  prepared  for  the  holy  solemni- 
ties of  confirmation. 

For  if  the  peculiarity  of  human  nature  consists  in  its 
continually  advancing  onward  to  what  is  divine;  if  by 

*  God,  in  his  requirements  of  mankind,  has  made  no  differ- 
ence between  the  sexes. — Compart  Deuteronomy  xxxi.  12. 


IX 


its  capacities,  its  impulses,  wants,  connections,  and  the 
gifts  it  has  received  from  nature,  we  already  perceive 
its  peculiar  calling  —  freely  and  gladly  to  follow  its  des- 
tinationf  then  are  the  solemnities  of  confirmation  indis- 
putably the  most  proper  means  to  engage  our  whole 
attention,  and  to  give  a  correct  direction  to  our  course 
of  conduct  during  our  whole  lives,  if  its  holiness  be  fully 
comprehended,  and  so  solemnized  as  its  dignity  de- 
mands. 

The  place  consecrated  to  %  God,  (D"ro)  should  serve 
to  glorify  Him.  The  minister  who  appears  as  teacher 
in  the  most  pleasing  department  of  the  circle  of  his 
duties,  should  move  with  words  full  of  religious  fervour 
the  hearts  of  his  well-prepared  pupils  of  both  sexes,  on 
the  appointed  day  of  that  solemnity  before  the  assem- 
bled congregation^  and  he  should  exhort  them  to  cast  a 
look  into  every  fold  of  their  hearts,  and  to  carry  this 
searching  view  from  themselves  into  active  life;*  so 
that  they  may  feel  and  know  that  whatever  blessings 
are  dispensed  to  them,  whatever  greatness  is  inherent 
in  them,  whatever  holiness  incites  them,  whatever 
excellence  they  attain,  and  whatever  they  are  and 
have,  are  all  the  gifts  of  God  alone.  When  they  have 
thus  seen  the  wisdom,  the  power,  the  goodness,  the 
protection  and  the  care  of  the  Creator  in  the  creature, 
in  what  is  little  and  in  what  is  great  —  when  they  have 
thus  viewed  God  in  nature,  in  themselves,  in  their  dis- 
positions, endowments,  inclinations  and  infirmities,  and 


* 

Endeavour  first  to  learn  and  then  to  think  farther.  —  Marbanel 
in  Nachlat  Moth,  page  200. 


comprehended  the  object  for  which  they  were  created 5 
when  the  minds  of  the  pious  youths  are  thus  attuned  to 
beauteous  harmony,  their  hearts  opened  and  elevated, 
then  may  they  come  before  the  Almighty  God,  arid  from 
the  fulness  of  their  hearts  make  their  confession  of  faith,* 
and  solemnly  declare  the  pure  effusions  of  their  souls. 

My  own  conviction,  based  on  experience,  no  less 
than  the  approbation  of  intelligent  persons,  with  whom 
I  have  often  spoken  about  the  proposed  plan,  gives  me 
the  sweet  assurance,  that  this  small  donation  of  mine 
will  be  pleasing  and  useful  to  all  who  have  the  weal  of 
mankind  at  heart.  A  man  who  has  formed  his  charac- 
ter according  to  the  divine  doctrines  of  nature,  and  of 
Holy  Writ,  stands  in  quite  another  relation  to  the 
world  from  him  who  clings  to  the  letter,  and  is  fettered 
by  prejudices. 

For  the  rest,  although  I  am  convinced  that  the  me- 
thod I  have  adopted  to  develope  the  subject  matter  is 
the  safest,  I  might  say  the  only  true  one,  by  which 


*  I  well  know  that  in  recent  times  the  expression  "acknow- 
ledgment of  faith"  has  become  a  favourite.  I  beg  permission, 
however,  that  I  may  remain  true  to  my  word  (nothing  is  better 
rewarded)  to  think  that  acknowledgment  of  faith  is  an  illogical 
expression,  since  knowledge  requires  no  faith,  and  faith  only 
steps  in  where  knowledge  fails,  (See  Maternus  Reus,  Lectures 
on  Theoretical  and  Practical  Philosophy,  vol.  i.  pp.  66 — 68,) 
and  because  I  dare  not  limit  faith  to  knowledge,  that  is,  things 
that  are  positively  known.  Human  reason  does  not  afford  all 
that  is  requisite  for  our  peace  of  mind,  and  what  it  does  afford 
is  not  unquestionable  certainty.  Only  the  heart  is  the  true  altar 
whence  the  offering  of  perfect  adoration,  which  alone  is  pleas- 
ing to  God,  ascends  to  heaven,  and  not  the  head. 


XI 

man  must  be  led  from  the  world  to  God,  and  from  God 
to  the  world,  I  nevertheless  do  not  wish  that  these 
pages  should  in  form  and  contents  ever  remain  the  same, 
since  I  am  conscious  that  the  performance,  though  at- 
tempted with  honest  intention,  may  nevertheless  deviate 
considerably  from  the  idea  I  had  in  view. 

"Take  away  the  dross  from  the  silver,  and  there  shall 
come  forth  a  vessel  for  thejiner." 

As  in  important  moments  the  presence  of  several 
persons  whose  feelings  and  opinions  harmonize  is  suit- 
able and  advantageous,  I  have  arranged  the  dialogue 
sometimes  for  one,  sometimes  for  several  persons. 

The  doctrine  of  the  duties,  the  exposition  of  the  ten 
commandments,  and  the  confession  of  faith,  arranged 
according  to  the  thirteen  articles  of  the  creed,  I  believe 
to  have  been  clearly  exhibited  and  proved  to  agree  with 
the  spirit  of  the  holy  Scriptures.  If,  however,  for  this 
object  of  the  highest  importance  something  yet  re- 
mains to  be  performed,  I  throw  myself  upon  the  sense 
of  duty  of  the  learned,  and  urgently  entreat  them  that, 
with  their  profound  attainments,  they  will  illustrate 
the  subject  yet  farther,  and  propagate,  as  far  as  it  is  in 
their  power,  whatever  good  and  useful  they  may  find  in 
this  work. 

Though  I  see  the  rights  of  man  vindicated  with 
heartfelt  emotions,  and  do  not  wish  to  see  his  spirit 
bow  to  any  thing  on  account  of  its  antiquity:  I  could 
not  but  think  it  might  be  somewhat  meritorious,  to 
make  a  little  journey  through  the  supposed  inhospitable 
deserts  of  the  Talmud,  to  remove  the  pernicious  preju- 
dice which  exists  against  that  work,  as  if  it  were  a  com- 


Xll 

pendium  of  the  most  corrupt  doctrines  and  principles. 
Whether  I  have  returned  crowned  with  success,  my 
respected  readers  can  candidly  judge  from  the  Hebrew 
passages  in  the  notes  of  this  work,  all  of  which  I  have 
extracted  and  faithfully  translated  from  the  Talmud 
and  its  kindred  works;* — it  is  therefore  that  separate 
notes  have  been  added  which  contain  the  "ususfruc- 
tuum"  of  my  studies. 

Such  is  the  view,  according  to  which  I  wish  my  book 
to  be  judged.  Whether  and  to  what  degree  I  have  suc- 
ceeded in  choosing  my  subject  well,  and  adorning  it,  in 
so  adapting  my  expression  to  the  character  of  my  sub- 
ject, that  it  may  appear  complete  in  colour,  drapery, 
incidents  and  background — whether  it  is  expressive  and 
easily  comprehended — whether  its  light  shades  and 
darker  tints  melt  into  harmony — whether  the  colouring 
is  true  to  nature,  and  maintains  the  proper  proportions, 
may  be  decided  before  the  public  tribunal  with  appro- 
bation or  disapprobation.  If  with  the  former,  renoun- 
cing every  panegyric,  it  shall  sweeten  the  consciousness 
of  the  purity  of  my  design;  and  if  with  the  latter,  I  shall 
find  sufficient  comfort  in  "ultra  posse  nemo  obligator." 

Louis  SALOMON. 
Philadelphia,  Ab  25,  (August  12,)  5601. 

*  I  must  however  observe,  that  it  is  possible  that  slight  inac- 
curacies may  perhaps  be  discovered  in  some  few  of  the  quota- 
tions; owing  to  the  fact  that  I  was  not  supplied  with  all  the 
books  from  which  the  extracts  are  taken,  and  hence  I  had  to 
rely,  not  rarely,  on  memory  alone,  which  is  naturally  a  source 
of  error. 


THE 


NATURE  AND  OBJECT  OF  FAITH. 


WHEN  we  compare  man  with  the  rest  of  nature, 
he  appears  to  be  an  extremely  weak  and  perishable, 
and  yet  a  glorious  and  god-like  member  of  the 
immeasurable  creation.  Weak,  frail,  and  a  stranger 
to  himself,  the  mortal  steps  on  the  stage  of  this 
world,  with  waking  desires  and  slumbering  capaci- 
ties. It  would  be  impossible  to  wrest  himself  from 
his  miserable  condition,  had  not  the  all-merciful  Cre- 
ator permitted  him  to  grow  up  under  the  fostering 
care  of  fond  parents,  who  devote  themselves,  with 
tenderness  and  assiduity,  to  his  helpless  infancy. 
Thus  safely  led,  he  can  gradually  dispense  with  the 
assistance  of  others,  and  approach  his  condition  of 
independence. 

Such  an  independence,  at  least  in  a  religious  point 
of  view,  must  have  a  commencement;  and  it  is  in 
many  respects  deserving  of  our  earnest  considera- 
tion, since  by  the  aid  of  those  infallible  guides, 
2 


*:*:       •-  • 

5 

/. 

natufe'and'r'elfgioh,  it  'is  that"  quality  which  will  lead 
us  safely  to  our  destination. 

Even  at  the  very  beginning  of  the  holy  Scrip- 
tures, the  first  historian  of  the  world,  Moses,*  in- 
forms us,  that  it  was  the  pleasure  of  the  Creator  to 
call  into  existence  the  immeasurable  All  in  six  days. 
He,  the  Creator  of  the  universe,  whose  almighty 
fiat,  yea,  whose  bare  will  sufficed  to  form  all  out  of 
nothing,  could  certainly  have  been  able  to  create 

*  After  the  Israelites  had  been  430  years  (according  to  the 
reckoning  of  others,  about  half  so  long)  through  the  tender, 
powerful  intervention  of  Joseph,  in  happy  separation  in  Egypt, 
(in  the  province  of  Goshen,  which  borders  on  Arabia  and 
the  eastern  branch  of  the  Nile;  Gen.  xlv.  10, — Faber's  Arche- 
ology of  the  Hebrews;  Michaelis  Supplementa  ad  Lexicon  Hebra- 
icum,  pars  II.,  pagina  372,)  where  they  dwelt  and  greatly 
increased,  and  preserved  their  nationality  in  the  midst  of 
strangers,  a  new  reigning  family,  distrustful  of  the  so  long 
favoured  singular  people,  threatened  with  tyrannical  arbitrari- 
ness their  independence.  It  was  then  that  Moses  (son  of 
Amram  and  Johebed,  born  in  Egypt  in  the  year  of  the  world 
2369,  died  120  years  later  in  the  land  of  Moab,  on  the  7th  Adar, 
in  the  year  2496, — Exodus  ii.  1,2;  Deut.  xxxiv.  7,)  was  drawn 
out  of  the  Nile  by  the  daughter  of  the  cruel  king  Achenchersis. 
(Exod.  ii.  3 — 11.)  An  excellent  education  at  the  royal  court 
developed  the  rare  talents  of  the  foundling,  and  the  unjust  and 
increasing  oppression  of  his  kindred  inflamed  his  courage. 
He  surmounted  the  powerful  obstacles  which  rose  in  the  way 
of  his  bold  undertaking,  and  led  the  delivered  people  towards 
the  promised  land,  but  their  persecutors  to  destruction.  (Exod. 
xiv.  26—28. 


our  world  entire  and  perfect  in  an  instant,  without 
finding  the  space  of  six  days  necessary  thereto,  if  it 
had  not  been  his  holy  purpose  to  teach  us  thereby, 
that  we  should  make  a  daily  progress  by  the  steady, 
gradual,  and  therefore  sure  path  of  nature  towards 
the  high  goal  of  our  perfection.  So  the  all-ruling 
Deity  permits  the  mineral  elements,  protected  in 
the  bosom  of  the  earth,  to  be  gradually  formed  into 
mighty  masses;  so  the  germ  in  the  seed  is  gradually 
developed  into  a  perfect  plant;  so,  care  even  the  irra- 
tional animals  for  the  fostering  and  protection  of 
their  gradually  maturing  young;  and  so  also  does  the 
finger  of  God  direct  the  helpless  infant  to  its  pa- 
rents, who  assist  it  in  gradually  acquiring  the  requi- 
site bodily  strength,  and  who  strive  to  impart  to 
it,  with  the  assistance  of  instructors,  a  proportionate 
power  of  mind;  and  who  must  so  strive,  if  they 
really  wish  to  employ  the  best  means  to  enable  their 
child  to  attain  the  high  destiny  which  is  pointed  out 
by  man's  distinguishing  and  excellent  endowments. 
This  outward  assistance  must,  in  all  the  above- 
mentioned  cases,  finally  cease.  The  human  pupil 
also,  according  to  the  example  of  all  nature,  must 
physically  as  well  as  mentally,  at  some  time  stand 
alone,  must  have  arrived  at  maturity,  and  become 
capable  of  being  an  integral  part  of  the  human  race, 
of  being  a  free,  self-acting,  independent  man.* 

*  See  Pedagogical  Aphorisms,  by  G.  J.  Schatt.  Bamberg,  1815. 


Such  he  generally  becomes  at  different  periods, 
fixed  partly  by  nature,  partly  by  religion,  and  part- 
ly by  the  state,  in  proportion  as  physical,  religious, 
or  political  principles  are  concerned  in  the  before- 
mentioned  maturity. 

From  this  philosophical  and  infallible  view  of 
mankind  in  comparison  with  the  rest  of  nature,  the 
idea  conveyed  by  the  word  confirmation  distinctly 
arises. 

"Confirmation  is  the  religious  rite  of  that  period 
at  which  a  person,  being  matured  to  powers  of  rea- 
soning and  penetration,  decisively  and  openly  adopts 
his  religion,  and  is  incorporated  and  confirmed  as  a 
worthy  member  of  a  religious  society."  Accord- 
ing to  the  observances  of  every  religion,  the  period 
for  this  rite  occurs  at  the  conclusion  of  some  par- 
ticular year  of  the  individual's  age.  But  as  this 
necessarily  presupposes  a  sufficient  knowledge  of 
the  principles  and  precepts  of  religion,  the  duties 
of  instruction  begin  much  earlier.  Hence  it  also 
clearly  follows  that  confirmation  is  not  an  unmean- 
ing, a  merely  outward  form,  but  the  blissful  result 
of  preceding  endeavours. 

a.  It  is  the  duty  of  the  instructor  to  assist  the 
pupil,  by  steady,  careful  and  affectionate  incitement, 
not  by  mechanically  imparting,  but  by  a  genuinely 
Socratic  method*  in  attaining  a  general  perfec- 

*  Socrates,  the  Grecian  sage,  son  of  Sophroniskus  the  statu- 
ary, and  the  midwife  Phseneretta,  lived  at  Athens  in  the  year 


lion,*  commensurate  with  his  capacities,  and  a  cul- 

of  the  world  3648.  He  raised  himself  above  all  the  preceding 
and  contemporary  thinkers  of  his  nation,  particularly  by 
having  turned  his  attention  directly  to  man,  and  his  circum- 
stances and  destiny.  He  was  properly  the  creator  of  practical 
philosophy.  To  a  keen  penetration,  a  correct  judgment,  a 
variety  of  knowledge,  and  a  frequently  astonishing  clearness  of 
perception,  this  teacher,  so  venerable  for  his  sentiments  and 
morals,  joined  also  the  difficult  art  of  developing  in  their  minds 
by  questions,  all  that  the  scholars  were  to  learn;  so  as  to  make 
it  appear  to  them,  that  they  had  themselves  discovered  the 
truth.  "In  this  I  imitate  my  mother,"  he  used  to  say  jestingly; 
"she  has  ceased  to  bear  herself,  but  she  possesses  the  means 
of  assisting  others  in  bringing  their  offspring  into  the  world. 
I  also  understand  the  office  of  a  midwife;  I  ask  and  investigate 
till  the  hidden  fruit  of  the  minds  of  those  who  apply  to  me  is 
brought  into  the  world."  The  frankness,  however,  with 
which  he  removed  the  prevailing  prejudice  from  his  followers, 
brought  upon  him  not  only  the  hatred  of  the  rulers,  but  even 
death.  (See  Mendelssohn's  Phaedon.) 

*  Perfection  is  the  entire  adaptation  of  a  subject  to  its  end. 
It  is  either  such  as  a  man  is  indebted  for  to  nature  only, 
(a  natural  gift,)  or  it  is  such  as  he  may  acquire  by  his  own  ex- 
ertions. This  last  is  only  obligatory  on  him  who  can  conceive 
it  possible  to  attain  it  by  his  own  exertions.  As  the  effort 
of  another,  and  the  object  of  that  effort,  are  not,  and  can  not  be 
mine,  so  neither  can  it  be  my  duty  to  do  that  which  another 
only  can  do.  Accordingly,  for  whatever  the  teacher  is  to  im- 
part to  the  scholar,  the  scholar  must  have  a  susceptibility. 
Perfection  cannot  be  imparted;  it  cannot  be  received  from  one 
mind  by  another;  but  it  must  result  from  internal  activity,  it 
must  be  of  spontaneous  growth.  If  the  scholar  then  is  to 
2* 


tivation  of  the  heart  as  well  as  the  head*  (that  is  of 
the  faculties  of  will  and  reflection).  And 

b.  It  is  the  pupil's  duty  to  attain  by  faithful  per- 
severance, practical  obedience  and  active  zeal  in 
acquiring,  all  things  that  can  conduce  to  his  tem- 
poral and  eternal  welfare. 

The  whole  course  of  a  good  man's  life  must  be 
steadily  devoted  to  the  service  of  God;  that  is,  it 
ought  to  be  so  modelled,  that  all  his  actions,  thoughts 
and  feelings  should  give  evidence  of  that  willing 
obedience,  heartfelt  reliance,  and  devoted  resigna- 
tion to  the  will  of  the  Creator,  which  are  so  justly 
due  to  his  infinite  goodness  and  holiness.  Every  de- 
viation from  this  holy  duty  produces  the  most  painful 
consequences:  dejection  accompanies  the  conscious- 
ness of  our  unworthiness,  shame,  every  aberration; 

attain  perfection,  that  is  capacity  for  the  free  agency  which  has 
been  spoken  of,  he  must  mould  his  own  heart,  he  must  bring 
his  own  powers  into  play,  and  acquire  by  his  own  agency  capa- 
city for  action.  The  teacher  must  merely  incite,  guide,  and 
assist  the  still  unpractised  scholar  in  discovering  the  truth  for 
himself.  By  this  means  the  perfection  of  the  scholars  will  be 
advanced,  it  is  true,  but  only  indirectly  and  mediately;  since 
their  susceptibility  for  what  is  imparted  is  increased,  and 
hence  their  intellect  and  power  of  perfecting  themselves. 
=  :  o»nn  Tr6  DIKH  HXOD  nroinn  Guidance  leads  us  into  the 
path  of  life.  (Kad  Hakemach,  page  50.) 

*  !  Drpjror  on  Dm-on  o^pi-ix1?  rwcj  \w\y  j^s:  Erect  no  monu- 
ments to  the  virtuous;  their  precepts  are  their  monuments. 
(Talmud  Hiero.  Schekalim,  Chap.  2.) 


remorse  follows  ingratitude  to  God  and  man,  and 
horror  chills  our  hearts  when  we  perceive  our  degra- 
dation caused  by  sin.*  It  is  therefore  clear,  from  the 
inward  nature  of  man,  that  religious  actions  consist 
not  merely  in  the  observance  of  the  prescribed  cere- 
monial laws;  but  chiefly  in  understanding  and  reflect- 
ing on  the  object  therewith  connected,  and  in  the 
conviction  that  to  do  good  and  to  avoid  evil,  is  our 
chief  concern  on  earth. 

In  accordance  with  this  high  calling,  the  bounti- 
ful Creator  has  not  only  given  us  reason  with  which 

*  Leviticus,  chapter  xxvi.  verse  40.  If  they  shall  confess 
their  iniquity,  and  the  iniquity  of  their  fathers,  with  their  tres- 
pass which  they  trespassed  against  me,  and  that  also  they  have 
walked  contrary  unto  me. 

41.  And   that  I  also   have  walked   contrary  unto  them, 
and  have  brought  them  into  the  land  of  their  enemies;  if  then 
their  uncircumcised  hearts  be  humbled,  and  they  then  accept 
of  the  punishment  of  their  iniquity, 

42.  Then  I  will  remember  my  covenant  with  Jacob,  etc. 
Deuteronomy,   chapter  xxxii.  verse  6.     Do  ye  thus  requite 

the  Lord,  O  foolish  people  and  unwise?  is  not  he  thy  father 
that  has  bought  thee?  has  he  not  made  thee  and  established 
thee? 

17.  They  sacrificed  unto  devils,  not  to  God;  to  gods  whom 
they  knew  not,  to  new  gods,  that  came  newly  up,  whom  your 
fathers  feared  not. 

18.  Of  the  rock  that  begat  thee  thou  art  unmindful,  and 
hast  forgotten  God  that  formed  thee. 

29.  Oh  that  they  were  wise,  that  they  understood  this, 
that  they  would  consider  their  latter  end. 


to  distinguish  right  from  wrong,  good  from  evil, 
truth  from  falsehood — not  only  granted  us  moral 
faculties,  those  divine  attributes  by  which  even  the 
child  is  guided  in  its  actions,  but  has  also  given  us  the 
holy  Scriptures  as  a  visible  guide  which,  if  faithfully 
followed,  will  never  let  us  go  astray  in  this  uncertain 
human  life.  As,  then,  the  maturing  man,  that  is,  the 
child,  is  also  supplied  with  reason  and  conscience 
by  nature,  it  may  consistently  be  expected  that  his 
thoughts  and  actions  should  accord  with  the  divine 
decisions  of  these  inestimable  gifts.  Hence  every 
transgression,  as  for  example,  lying,  stealing,  disobe- 
dience to  parents  and  superiors,  inclination  to  idle- 
ness, deliberate  mistreatment  of  others,  and  the  like, 
are  proportionably  as  punishable  in  children  as  in 
adults,  since  they  must  be  considered  the  free  au- 
thors of  their  transgressions. 

But  it  is  entirely  otherwise  with  the  practice  of 
those  positive  duties,  the  observance  of  which  is 
commanded  us  by  laws,  and  which  reason  sanctions 
only  on  the  ground  that  we  owe  to  our  superiors 
and  benefactors  the  most  undivided  obedience, 
though  we  may  but  dimly  perceive  the  cause  and 
object  of  the  precepts.  The  Pentateuch,  that  word 
of  God,  written  down  to  bless  all  mankind  by  the 
immortal  Moses,  the  authenticity  of  which,  not  only 
the  whole  human  race,  but  chiefly  the  elevated  sen- 
timents and  objects  presented  by  it  sufficiently 
prove,  contains  many  and  various  precepts,  the 


spirit  and  intention  of  which,  are  important,  and 
serve  as  a  guide  in  practical  life  to  the  followers  of 
the  Old  Testament;  and  not  indeed  because  these 
precepts  are  so  and  not  otherwise,  or  given  in  this 
and  no  other  form,  but  because  it  would  be  a  daring 
violation  of  the  reverence  we  owe  to  the  Supreme 
Benefactor,  the  Ruler  of  the  world,  if  we,  with  the 
consciousness  of  fmiteness  and  weakness,  were  to 
attempt  to  improve,  question,  or  audaciously  repu- 
diate the  arrangements  which  were  certainly  made 
with  supremely  wise  motives. 

The  Deity  reveals  himself  to  the  reflecting  man 
in  a  thousand,  thousand  forms,  but  ever  equally 
wise,  equally  good  —  ever  divine.  Hence  all  his 
precepts  might  have  been  given  us  in  different 
forms,  and  relate  to  different  objects,  yet  the  wis- 
dom and  the  goodness  of  the  Giver  would  as  unde- 
niably shine  forth,  and  the  strictest  obedience  would 
equally  ennoble  us. 

As  then  man  consists  of  two  parts  —  of  an  earthly 
body,  which  is  mortal  according  to  the  eternal  tran- 
sition in  all  creatures,  of  beginning,  continuing,  and 
passing  away  (Psalm  104),  and  of  a  celestial,  god- 
like, and  hence  entirely,  in  the  undeniable  sense,  an 
immortal  spirit,*  his  actions  in  the  sphere  in  which 
he  moves  must  be  divided  into, 


•j'yin  San* 
All  goes  thither  whence  it  came. 

Ben  Syra. 


10 

a.  The  mechanical,  which  in  religion  constitutes 
the  ceremonial  part,  and  appears  in  outward  forms 
addressed  to  the  senses.     And 

b.  The  ideal,  spiritual  part,  which  alone  imparts 
meaning  and  importance  to   the   outward  actions. 
As  it  is  only  the  connection   of  the  soul  with  the 
body,  that  makes  man  such  as  his  Creator  intended 
him  to  be,  so  it  is  also  the  connection  of  the  spiritual 
with  the    physical   part  of   his   performances  that 
makes   these    worthy  of  himself  and   pleasing  to 
God. 

As  the  letter,  if  the  spirit  does  not  animate  it,  is 
dead,  so  are  ethics  which^lttach  importance  only  to 
outward  deeds,  and  represent  the  intention,  that 
soul  of  actions,  as  unimportant,  the  greatest  curse 
that  can  rest  on  a  people.  Outward  action,  united 
with  intention,  is,  according  to  the  beautiful  image 
of  the  holy  Scriptures,  (Proverbs  vi.  23,)  a  light 
protected  by  a  lamp,  which  guides  us  safely  through 
the  dark  path  of  life  to  the  place  of  our  destination, 
while  the  light  without  the  lamp,  (inward  devotion 
without  the  outward  forms  addressed  to  the  senses,) 
would,  by  wind  and  weather,  be  easily  extinguished 
— easily  banished  by  outward  disturbing  circum- 
stances and  occurrences;  and  the  lamp  without 
the  light,  (the  mere  outward  form  without  inward 
devotion,)  would  be  an  unprofitable,  burdensome 
puppet-show. 


11 

For  shining  we  design  the  lamp, 

Yet  it  alone  can  never  shine, 
The  wick  must  first  with  oil  be  damp, 

And  with  its  threads  a  flame  entwine; 
Thus  understanding  's  valueless  alone, 
Then  let  it  make  instruction's  light  to  own! 

He  who  places  virtue  merely  in  what  is  outward, 
and  neglects  the  sentiments  of  the  heart,  under- 
mines as  it  were  the  root  of  the  tree  of  life. 

Since,  however,  the  ceremonies  and  precepts 
which  are  binding  only  to  the  followers  of  the  Mo- 
saic religion,  are  so  manifold,  and  of  such  various  sig- 
nifications, it  may  reasonably  be  expected  that  the 
pupil,  after  the  age  of  confirmation,  (which  is  fixed 
at  thirteen  years,)  will  satisfy  all  requirements,  and 
no  more  confine  himself  to  self-evident  truths  alone, 
but  regard  also  the  precepts  of  the  church,  (against 
the  violation  of  which  it  was  hitherto  necessary  for 
the  parents  to  guard,)  without  requiring  the  assist- 
ance of  others. 

This  also  explains  the  apparent  antinomy  of  the 
subjoined  passages  from  the  Bible.*  For  in  neglect- 

*  Deuteronomy,  chapter  xxiv.  verse  16.  The  fathers  shall 
not  be  put  to  death  for  the  children,  neither  shall  the  children 
be  put  to  death  for  the  fathers:  every  man  shall  be  put  to  death 
for  his  own  sin. 

Ezekiel,  chapter  xviii.  verse  4.  Behold  all  souls  are  mine; 
as  the  soul  of  the  father,  so  also  the  soul  of  the  son  is  mine: 
the  soul  that  sinneth,  it  shall  die. 


12 

ing  those  duties  the  inviolability  of  which  reason 
commands,  and  the  necessity  of  which  it  acknow- 
ledges, every  person  who  is  free  to  think  and  free  to 
act,  must  suffer  the  penalty  in  his  own  person. 
The  son  cannot  bear  the  fault  of  the  father,  nor 
the  father  that  of  the  son.  But  the  All-righteous 
deals  otherwise  with  those  "who  hate  him,"  who 
know  the  word  of  God  to  be  his  will,  and  yet,  follow- 
ing the  wicked  example  of  others  from  obduracy, 
deliberately  offend  against  the  holiness  of  the 
Creator;  these  He  punishes  according  to  the  judg- 
ment which  He  has  pronounced.  "For  I  the  Lord 
thy  God  am  a  jealous  God,  visiting  the  iniquities 
of  the  fathers  upon  the  children  unto  the  third 
and  fourth  generation  of  them  that  hate  me; 

"And  showing  mercy  unto   thousands  of  them 

18.  As  for  his  father,  because  he  cruelly  oppressed, 
spoiled  his  brother  by  violence,  and  did  that  which  is  not  good 
amongst  his  people,  lo,  even  he  shall  die  in  his  iniquity. 

30.  Therefore  I  will  judge  you,  O  house  of  Israel,  every 
one  according  to  his  ways,  saith  the  Lord  God.  Repent 
and  turn  yourselves  from  all  your  transgressions,  so  iniquity 
shall  not  be  your  ruin. 

Jeremiah,  chapter  xxxi.  verse  29.  In  those  days  they  shall 
say  no  more:  The  fathers  have  eaten  a  sour  grape  and  the 
children's  teeth  are  set  on  edge. 

30.  But  every  one  shall  die  for  his  own  iniquity:  every 
man  that  eats  the  sour  grape,  his  teeth  shall  be  set  on  edge. 

Compare  the  above  mentioned  passages  with  Exodus  20th 
chapter,  5th  and  6th  verses. 


13 

that  love  me,  and  keep  my  commandments.'' 
(Exod.  xx.  5,  6.) 

"For  I  was  afraid  of  the  anger  and  hot  displeasure 
wherewith  the  Lord  was  wroth  against  you  to  de- 
stroy you.  But  the  Lord  hearkened  unto  me  at 
that  time  also."  (Deuteronomy  ix.  19.) 

Thus  the  holy  Scriptures  also  prove  in  the  case 
of  Jeroboam,  that  not  only  the  originators  of  sins  are 
punished,  but  their  imitators  likewise.  But  they 
promise  at  the  same  time  mercy  to  the  thousandth 
generation  of  those  who  love  God  and  keep  his 
commandments. 

"A  good  man  leaves  an  inheritance  to  his  chil- 
dren's children;  and  the  wealth  of  the  sinner  is  laid 
up  for  the  just."  (Proverbs  xiii.  22.) 

Confirmation  is  accordingly  to  have  the  following 
effect: 

The  candidates  for  confirmation  are  to  be  admit- 
ted to  the  ecclesiastical  rights  and  duties  of  the 
church,  after  they  have  proved  by  a  solemn  exami- 
nation, which  is  to  sanctify  this  period  of  their  life, 
that  they  have  not  only  learned  the  extent  and  de- 
tails of  their  religion  according  to  its  fundamental 
principles,  but  that  they  have  also  a  sincere  convic- 
tion of  the  importance  of  obeying  its  behests;  and  to 
confirm  them  as  faithful  members  of  the  same,  after 
they  have  made  a  profession  of  their  religion. 

To  parents,  who  truly  love  their  offspring,  the 
attainment  of  this  period  of  life  by  their  own  child, 
3 


14 

educated  by  them  with  toil  and  care,  must  cause  the 
strongest  motives  of  heartfelt  thanks  towards  the 
Author  of  their  domestic  happiness.  And  here  are 
strikingly  applicable  the  words  of  David  (Psalm 
cxxvi.  5,  6): 

nixp>  nna  npD-a  D^jnun 
"They  that  sow  in  tears  shall  reap  in  joy." 

•vnc^N  KIM  ru-o  *o->  NJ  jn?n  -|B>D  NE>J  PO2i  y?>  i^n 
"He  that  goes  forth  and  weepeth,   bearing  pre- 
cious seed,  shall  doubtless  come  again  with  rejoicing, 
bringing  his  sheaves  with  him." 

Not  only  the  fathers  of  families,  but  every  re- 
flecting person,  can  easily  perceive  what  parents  are 

j  to  children,  but  not  always  what  children  are  to 
parents.  With  how  much  forgetfulness  of  self  do 
parents  care  and  toil  for  their  offspring  in  their  help- 
less infancy,  and  amid  their  various  diseases;  what 

I    sacrifices  do  they  make  to  satisfy  their  various  wants; 

'    what  self-denial  do  they  display  in  advancing  and  se- 

|  curing  their  real  welfare !  Yet,  apart  from  the  mani- 
fold spiritual  diseases  of  the  children,  which  often, 
incredible  as  it  may  appear  to  many  who  are  inter- 
ested, are  merely  a  reappearance  of  the  deficiencies 
of  the  parents:  all  the  difficulties  attending  the 
duties  of  education  are  rewarded  in  rich  measures 
even  before  the  child  has  attained  the  age  of  discre- 
tion. 

]  Its  first  smiling,  lisping,  walking  and  volition — 
lyhat  treasures  of  domestic  happiness!  Still  the 


15 

greatest  of  these  treasures  is  the  consciousness  of  hav- 
ing reared  our  children  so  as  to  be  grateful  friends, 
sympathizing  fellow-beings,  useful  members  of  the 
commonwealth,  and  pious  adorers  of  the  all-ruling 
Deity.  The  attainment  of  such  an  object  justifies  the 
Jrouth  in  aspiring  to  suffer  the  inconveniences  pro- 
duced by  the  sweet  encumbrances  of  domestic  life.* 
But  what,  if  our  hope  be  wrecked — if  in  spite  of 
all  the  means  we  have  applied  for  the  attainment  of 
our  object — if,  in  spite  of  all  the  burdens  we  have 
willingly  borne — the  child  should  degenerate,  and 
grow  up  a  being  whom  neither  God  nor  man  could 
love?  No,  nature  rrever  brings  forth  an  absolutely 
pernicious  product,  never  contradicts  herself.  True, 
many  seeds  of  instruction  promising  much  fruit  may 
fall  from  the  teacher's  hands  on  stony  ground,  take 
no  root  and  decay  early;  many  among  tares,  where, 
deprived  of  its  nourishment,  they  cannot  ripen; 
but  many  a  grain  also  finds  a  fruitful  soil,  and 
this  fact,  which  constitutes  the  sole  consolation  of 
the  teacher  in  his  task,  is  confirmed  by  experience. 
But  if,  despite  of  the  most  careful  tillage  of  the  field, 
weeds  should  spring  up  amidst  the  useful  plants, 
\  then  will  the  experienced  teacher,  relying  upon 

i    DTI^N  Y?  rw  ?"nj?n  hy  -jruNi  ax  b  IDH  jxn  nrm  DIN  n*n  ins  Don  * 

IinjNT  D'nSN  y?  qiov  2''j?n  Sj?  yuNn  DNI  UDO 

A  sage  on  seeing  a  man  tormented  with  cares,  said  to  him: 

"If  your  cares  concern  this  life,  may  God  relieve  you  of  them; 

'but  if  they  concern  the  life  to  come,  may  God  increase  them." 


16 

divine  assistance,  sedulously  endeavour  to  root  them 
out,  and  be  in  an  equal  degree  more  vigilant  to  meet 
and  to  combat  the  obstacles  which  threaten  to  em- 
bitter the  spiritual  and  everlasting  enjoyment  of  the 
fruits  of  education.  And  thus  in  the  comforting 
words  of  David,  "Shall  they  who  sow  in  tears  reap 
in  joy." 

Scarcely  born,  the  lamb  already 

Blithely  skips  upon  the  mead; 
Scarcely  born,  the  chick  already 

Finds  its  little  grain  of  feed. 
Only  man  comes  to  his  station, 

Strengthless  in  his  hands  and  feet, 
And  the  pride  of  the  creation 

First  must  learn  to  walk  and  eat. 

In  fact,  in  this  view,  the  lower  animals  would  ap- 
pear more  favoured  than  man,  if,  during  the  longer 
period  in  which  he  requires  assistance,  he  did  not 
also  attain  a  greater  degree  of  perfection — a  spiritual 
accomplishment,  while  theirs  is  only  physical.  He 
who  undertakes  to  serve  two  masters,  has  of  course 
more  to  perform  and  need  of  a  longer  time,  than  he 
who  has  to  attend  to  the  service  of  one  only. 

If  we  consider  then  how  numerous  are  the  branch- 
es of  the  tree  of  human  knowledge,  how  exalted 
and  manifold  the  capacities  of  his  soul,  and  what 
various  cultivation  it  demands,  we  find  the  true  no- 
bility of  man  based  on  this  very  fact  of  a  longer 
time  being  required  for  his  developement.  And 


17 

when  at  last  he  has  gradually,  safely  and  happily 
passed  this  period,  and  attained  the  years  of  spiritual 
maturity,  then  does  he  by  the  practice  of  religion 
and  virtue  lay  up  full  and  golden  sheaves  of  tem- 
poral and  eternal  happiness. 

In  this  manner  does  every  individual,  after  he  has 
passed  his  dependent  childhood,  and  been  led  up  by 
the  faithful  hands  of  others  from  the  depth  of  his 
former  position  to  the  threshhold  of  a  more  metho- 
dical and  active  life,  step  into  the  years  of  religious 
maturity;  while  hitherto  he  was  only  required  to 
practise  the  moral  duties  which  were  to  constitute 
him  upright  and  good.  But  now  he  must  with  heart 
and  soul  attend  to  all  the  ceremonial  practices  which 
are  practicable  in  his  public  and  private  relations, 
since  he  must  now  feel  a  deep  conviction  of  the 
truth — "  That  all  are  based  on  the  immovable  prin- 
ciples of  humanity,  and  aim  at  the  establishment 
of  a  truly  pious  course  of  life." 

This  representation  of  the  nature  of  the  maturity 
of  man,  leads  us  to  recognise  clearly  its  importance 
in  its  whole  momentous  extent.  It  is, 

«.  For  the  candidates  for  confirmation  the  most 
honourable,  the  most  important,  the  holiest  moment 
of  their  lives,  as  they,  by  this  consecration,  approach 
nearer  to  their  point  of  destination;  are  dismissed, 
as  it  were,  from  the  school  of  childhood,  and 
led  to  the  noble  and  active  stations  for  which 
their  holy  Creator  called  them  into  existence.  It 
3* 


18 

gives  their  minds  strength,  peace  and  joy.  It  bids 
them  do  with  cheerfulness  what  is  godly,  and  earn- 
estly shun  what  is  ungodly;  it  teaches  them  to  live 
only  to  promote  the  objects  of  divine  love;  it  directs 
their  views,  their  whole  hope  upon  the  Source  of  life, 
and  confirms  them  in  their  resolve  to  follow  this 
path  till  death.  It  permits  them  now  to  go  free  and 
secure  after  having  preserved  them  through  a  long 
series  of  years  by  the  support  of  others;  it  is,  in  a 
word,  the  most  important  step  towards  the  relative 
completion  of  their  temporal  career. 

b.  For  the  family,  the  confirmation  of  their  hope- 
ful offspring  is  the  fairest  trophy  of  the  various  suf- 
ferings, happily  overcome,  for  which  they  now  reap 
a  rich  reward.  They  see  their  unbounded  love  re- 
quited in  the  fair  impress  of  the  soul  which  they  have 
produced;  see  its  worth  exalted,  its  happiness  en- 
sured. The  parents,  when  poverty  threatens,  feel 
rich  in  the  possession  of  children  dedicated  to  God; 
they  feel  strengthened  when  overtaken  by  weariless, 
nourished  when  grief  oppresses  them,  and  comforted 
when  sorrows  bend,  or  inexorable  death  calls  them. 
«pu  nnn  p«  HDIDD  «pu  nnn  nSuo  pa^o  Sty  mm1?*1?  non  aan  TD^n 

"A  wise  scholar  is  like  a  balm-phial,  which  if  but 
opened  spreads  a  scent.  Thus  is  man,  endowed  with 
the  power  of  improving  himself  in  the  path  of  duty. 
(Aboda  sara,  35,  2.) 

c.  The  state  justly  expects  in  the  spiritually  new- 
formed  servants, — possessing  various  abilities,  com- 
bining clear  heads  with  warm  hearts— citizens  who 


19 

see  their  own  happiness  measured  by  that  of  the 
public,*  subjects  who  deem  obedience  as  necessary 
as  command,  and  warriors  who  will  venture  not 
only  their  possessions,  but  their  blood  also,  if  the 
vindication  of  truth  and  their  country  require  it.t 
They  will  cheerfully  conform  to  the  national  habits 
which  they  esteem;  contribute  gladly  to  increase 
their  country's  fame,  and  take  a  zealous  part  in  its 
burden;  and  their  hatred  of  tyranny  will  be  as  ardent 
as  their  zeal  for  guaranteed  rights. 

d.  The  church  gains  by  those  who  are  confirmed 
an  increase  of  pious  worshippers  of  God,  who  are 
zealous  for  its  advancement  with  becoming  pru- 
dence; who  eschew  all  trick  and  violence,  and  all 
arts  of  persuasion  and  intolerance  towards  those  who 
are  of  a  different  persuasion,  and  who  love  not  that 
species  of  piety  which  loudly  claims  a  pre-eminence 
for  itself,  and  separates  itself  from,  and  bears  ill-will 
towards  all  who  entertain  different  opinions  on 
matters  of  religion.  It  gains  an  increase  of  good 
angels,  who  seek  the  lost,  strengthen  the  weak,  sup- 
port the  stumbling,  and  raise  the  fallen:  to  whom  the 

*  Jeremiah  xxix.  5  and  7.  Build  ye  houses,  and  dwell  in  them,- 
and  plant  gardens  and  eat  the  fruit  of  them:  And  seek  the  peace 
of  the  city  whither  I  have  caused  you  to  be  carried  away  cap- 
tives, and  pray  unto  the  Lord  for  it:  for  in  the  peace  thereof 
shall  ye  have  peace. 

j>nsu  jmajm  non^ns  p-unn  jn^Su  f 
Slaves  only  banter  in  war,  but  heroes  conquer. 

Berachoth,  53,  2. 


20 

visible  church  appears  worthy  and  estimable,  in  order 
that  from  its  outward  connection,  an  inward  holy 
union — a  Kingdom  of  God — may  arise.  It  is  glori- 
fied in  the  minds  of  those  who  were  trained  up  in 
its  bosom:  established  and  immortalized  in  the  spirit 
of  love  and  truth. 

e.  The  human  race  sees  those  who  are  confirmed 
appear  as  new  links  in  the  great  chain  of  our  union, 
ready  to  support  what  is  good  in  men  and  in  insti- 
tutions, as  well  in  distant  climes  as  at  home  and  in 
neighbouring  countries;  who  gladly  enter  into  pub- 
lic union  with  those  of  the  same  mind,  whenever 
they  can  promise  themselves  that  a  benefit,  however 
small,  may  be  gained  for  mankind  and  religion; 
"who  recognise  and  endeavour  to  display  the  true 
worth  of  the  individual  in  the  practice  of  virtue, 
and  in  the  purest  love  towards  God  and  all  his  chil- 
dren." 

Now,  my  beloved  scholars,  you  know — 

The  earth  is  beauteous;  from  it  spring 

Myriads  of  blossoms  fair, 
Yet  none  so  sweet,  so  cherishing 

As  is  parental  care. 

Thus,  then,  you  certainly  do  not  wish  to  profane 
the  solemnity  of  your  all-important  entry  into  your 
religious  independence  by  despicable  unkindness  to 
your  greatest  benefactors  on  earth;  but  you  should 
consider,  that  as  you  rise  to  greater  improvement  of 
body  and  spirit,  your  parents  are,  as  it  were,  de- 


21 

scending  by  means  of  the  unavoidable  infirmities  of 
age.  Then  grant  them  a  rich  harvest  of  the  costliest 
fruits  of  your  lives!  This  will  be  the  ornament  of 
your  virtue,  the  source  of  your  worth,  and  the 
surety  of  your  happiness. 

"Honour  thy  father  and  thy  mother;  that  thy 
days  may  be  long  upon  the  land  which  the  Lord 
thy  God  giveth  thee." — (Exodus  xx.  12,  and  also 
Deuteronomy  v.  16.) 

Verify  with  word  and  deed,  with  head  and  heart, 
what  is  said  by  the  divine  Psalmist: 

"Lo,  children  are  a  heritage  of  the  Lord:  and  the 
fruit  of  the  womb  is  his  reward. 

"Happy  is  the  man  that  has  his  quiver  full  of 
them;  they  shall  not  be  ashamed,  but  they  shall 
speak  with  the  enemies  in  the  gate."  (Psalm  cxxvii. 
3—5.) 

"Thy  wife  shall  be  as  a  fruitful  vine  by  the  sides 
of  the  house:  thy  children  like  olive  plants  round 
about  thy  table. 

"Behold  that  thus  shall  be  the  man  blessed  that 
fears  the  Lord."  (Psalm  cxxviii.  3,  4.) 

Honour,  beloved  young  friend,  honour  thy  father 
and  thy  mother,  that  thou  mayest  be  happy  where 
thou  shalt  long,  and  where  thou  shalt  for  ever 
dwell!* 

rvaNn  1133^  OTI'JK  ruiD&o  rovs1?  nnnnNty  me  J»N  * 
No  virtue  leads  so  certainly  to  happiness,  as  faith  towards 
God  and  reverence  towards  parents. — Miphchar  Hapeninim. 


FUNDAMENTAL  PRINCIPLES. 


A.  Knowledge  of  God. 

I.  Man  discovers  the  Creator  by  involuntary  re- 
flection on  the  world,  the  object  of  creation. 

II.  Man  discovers  himself  (that  is  his  dignity, 
his  position),  by  comparing  himself  with,  and  seeing 
that  he  is  distinguished  from  the  rest  of  creation. 

III.  Hence  he  infers  his  destination. 


B.    The  Worship  of  God  is  demanded: 

I.  As  the   command  of  reason,  in   the  strictest 
compliance  with  all  the  moral  duties. 

II.  As  a  command  of  the  revelation  of  the  divine 
will,  in  the  most  faithful  practice  of  all  the  holy 
precepts. 

III.  As  the  object  of  our  existence,  in  steadily 
increasing  our  similitude  to  the  Deity. 


23 


A.    Knowledge  of  God. 

"  This  world  is  the  vestibule  of  the  world  to 
come.  Prepare  thyself  suitably  in  the  vestibule, 
that  thou  mayst  have  a  pleasing  reception  in  the 
palace.  Jin  hour  of  penitence  and  good  actions 
in  this  world,  excels  all  happiness  in  the  world 
to  come;  but  one  hour  of  happiness  in  the  coming, 
excels  all  our  whole  life  in  this  world." 

With  these  sententious  words  the  Rabbi  Jacob 
(Talmud  Aboth,  Sect.  4,)  expresses  the  importance 
of  man's  high  calling,  bidding  him  to  devote  his 
whole  existence  to  pure  faith  and  the  dignified 
worship  of  his  heavenly  Father.  Only  in  this  re- 
spect does  this  life,  so  varied  with  pleasure  and  pain, 
appear  high  and  sublime,  that,  if  it  is  accompanied 
by  an  active  love  of  virtue,*  it  is  our  only  means 
of  attaining  the  highest  happiness  in  another  world, 

*  Virtue  is  the  power  inherent  only  in  man,  of  conquering 
himself,  or  the  strength  of  his  resolutions  to  fulfil  his  duties  with 
a  moral  freedom  out  of  regard  for  the  precepts  of  reason,  which 
are  independent  of  all  feelings,  desires,  and  inclinations.  A  vir- 
tuous action  cannot  be  produced  by  coercion,  and  hence  must 
ever  result  from  the  free  resolves  of  the  individual.  Of  it  the 
maxim  is  true  that  "no  one  should  be  forced."  The  opposite 
of  virtue  is  the  law,  that  is,  the  limitation  of  the  will  of  man  in 
the  condition  of  outward  freedom  naturally  belonging  to  him. 
Law  gives  rules  for  actions  which  are  acknowledged  to  be 
necessary;  that  is,  to  tell  what  I  may  do;  morality  gives 
rules  for  the  choice  of  actions,  or  tells  what  I  may  desire  to 


24 

where  the  crowns  of  merit  are  secure;  but  where 
also  any  preceding  neglect  of  our  duties  as  men  will 
cause  the  high  displeasure  of  God  to  condemn  us  to 
the  most  painful  torments. 

You  also,  my  beloved  young  friends,  are  now  at 
a  period  of  life  when  you  are  capable  of  advancing 
every  day  a  step  farther  into  the  vestibule  of  the 
inconceivably  beautiful  palace  of  the  great  Ruler  of 
the  world,  where  you  certainly  desire  to  be  re- 
ceived in  favour.  Then  let  us  conscientiously  in- 
quire before  the  Omnipresent,  whether  in  the 
objects  of  pious  consideration  which  are  here 
presented  to  you,  you  may  find  a  support  of  suf- 
ficient strength  to  preserve  your  lives  continually 
upright.  Your  childlike,  pious  minds  (for  such 
are  not  peculiar  to  older  years)  will  certainly 
sustain  me  in  the  conviction  that  an  hour  of  true 
devotion  is  worth  more  than  all  the  trifling  trea- 
sures of  earth.  Let  us,  however,  first  apply  to  God 
to  illumine  our  understandings  and  strengthen  our 
hearts,  so  that  we  may  have  a  knowledge  of  the 

do.  As  an  apparently  moral  action  may  be  extremely  immoral, 
(for  example,  the  benevolent  concealing  of  a  criminal,  to  secure 
him  from  merited  punishment,)  a  law  to  be  effectual  must  be 
connected  with  coercion,  must  be  compulsory.  Of  it  the  max- 
im is  true:  "Thou  must  though  thou  mayest  not  wish." 

j^j?  VIDHD  SDD  nS  Nin  -o  nc>vi  PTO  "pinion  aw 
Connect  thy  treasure  with   virtue  and   law,  it  will  avail 
thee  more  than  all  possessions. — Midrash,  ex  Ben  Syra. 


25 

truth,  and  be  fortified  in  what  is  good,  and  that  our 
deeds  may  not  degenerate  into  mere  forms.* 

PRAYER. 

God!  unto  thee  our  lives  and  beings  are  nothing; 
but  unto  us  thou  art  all.  What  is  man  that  thou  art 
mindful  of  him,  or  the  son  of  man  that  thou  visitest 
him?  For  thou  hast  made  him  a  little  lower  than 
the  angels,  and  hast  crowned  him  with  glory 
and  honour.  Strengthen,  0  Father!  our  trust  in 
thee,  our  rock  and  refuge.  Let  thy  countenance 
shine  on  us  at  this  time,  and  illumine  our  under- 
standings with  the  light  of  thy  holy  spirit.  Pre- 
serve us  from  error  and  deceit,  and  teach  us  to  ap- 
proach, without  stumbling,  the  high  destiny  which 
thy  goodness  has  set  before  us.  For  if  thou  dost  not 
lay  the  foundation  of  the  temple  of  wisdom  for  us,  all 
our  attempts  to  raise  it  are  in  vain.  Only  through 
thee  do  we  live  and  exist.  What  is  the  power  of 
man,  who  is  but  a  passing  shadow,  a  withering 
flower,  a  worthless  atom,  without  thee?  Do  Thou, 


.rhych  uVi  nan1?  voo  jn 
He  that  prays  should  cast  down  his  eyes  and  elevate  his 
heart.  —  Jebamoth,  xix.  2. 

VD^  "on  DN  ?  injn  no  ?  iraita  nn  ?  unrn  nni  ?  unon  HD  ?  BMJN  ,—ID  f 
.nSij;  «nn  inx  ova  fto  D-UO  I^NI  Sinn  p  -VJ-UDI  o>n  p  neoa  ,-UB»  rwo 
Man  —  with  his  defects  —  his  privileges  —  his  prosperity  —  his 

misfortunes  —  alas!  what  is  he?  —  what  are  a  hundred  years'?  —  a 
4 


26 

therefore,  teach  us  to  number  our  days,  that  we 
may  apply  our  hearts  unto  wisdom.  Bless,  0  Lord, 
the  fruits  of  our  imperfect  knowledge,  and  cause 
them  to  ripen  to  perfection.  For  with  thee  is  the 
fountain  of  life:  in  thy  light  shall  we  see  light. 
Shower  thy  mercies  on  thy  worshippers,  thy  good- 
ness on  those  that  are  pure  of  heart.  Amen ! 

drop  from  the  ocean,  a  grain  of  sand  from  the  desert.  Even  a 
thousand  years  are  nothing,  are  scarcely  a  day  to  eternity. — 
Midrash  ex  Ben  Syra,  17,  34. 


A.  KNOWLEDGE  OF  GOD. 
CONVERSATION  I. 

MAN  discovers  the  Creator  by  involuntary  re- 
flection on  the  world,  the  object  of  the  creation.* 

On  him  whom  the  existence  of  the  world  and  of  himself, 
whose  own  consciousness,  whose  perception  of  right  and 
wrong,  and  hopes  and  fears  of  the  future,  impressed  on  his 
heart,  cannot  convince  that  there  is  a  Supreme  Being, — on  him 
all  other  demonstrations  are  lost.  GELLERT. 

Teacher.  My  beloved  pupil,  I  suppose  you  can 
tell  me  by  means  of  the  instruction  which  you  have 
received  hitherto  in  the  holy  Scriptures,  in  how 
many  days  God  created  the  world. 

Pupil.  Yes;  God  created  the  world  in  six  days.t 
T.  In  what  order  did  the   Creator  call  every 
thing  into  existence? 

."?OD  Nin  nniSon  iy  yjnty  3)B>m  ntrxDi  nDDnn  u>p2D  unijja  osn  DIN?  * 

A  man  is  wise  as  long  as  he  seeks  wisdom;  but  when  he 
imagines  that  he  has  perfectly  attained  it,  he  is  a  fool. — Miph- 
char  Hapeninim. 

f  That  the  six  days  of  creation  are  mere  indefinite  periods, 
and  not  to  be  considered  similar  to  the  period  which  we  ordi- 
narily call  a  day,  is  evident  from  this,  that  the  sun  did  not 
come  into  existence  until  the  fourth  day  of  the  creation. 


28 

P.  When  heaven  and  earth  were  in  existence, 
God  on  the  first  day  created  light,  on  the  second 
the  firmament,  on  the  third  the  plants,  on  the  fourth 
the  sun,  moon,  and  stars,  on  the  fifth  the  fishes  and 
birds,  and  on  the  sixth  all  the  other  animals,  and  at 
last  man,  the  chief  object  of  the  creation. 

T.  True.  Every  individual  of  the  great  host  of 
creatures  on  earth  displays  in  its  adaptation  to  its 
circumstances,  the  power,  wisdom,  and  goodness  of 
the  Creator.  That  we  may  have  a  demonstration  of 
this,  you  will  be  good  enough  to  follow  me  with  at- 
tention through  a  little  by-path,  which,  if  somewhat 
circuitous,  will  the  more  securely  lead  us  to  our  ob- 
ject. You  know  my  beloved  pupils,  that  the  world 
is,  as  it  were,  an  open  volume,  in  which  we  may 
indeed  continually  read,  and  should  read  with  the 
greatest  attention,  but  of  which  we  can  never  reach 
the  end.  Still,  can  you  tell  me  into  how  many 
classes  all  the  creatures  on  the  earth  are  usually 
divided,  in  order  that  they  may  be  better  compre- 
hended and  distinguished? 

P.  Into  three  kingdoms.  The  mineral,  the  vege- 
table, and  the  animal. 

T.  By  what  peculiarities  do  you  distinguish  all 
the  individuals  of  the  mineral  kingdom? 

P.  Every  thing  that  belongs  to  the  mineral  king- 
dom, increases  by  external  addition,  and  not  by  in- 
ternal growth,  and  is  destitute  of  feeling  and  the 
power  of  motion. 


29 

T.  What  species  of  objects  does  this  extensive 
kingdom  comprehend? 

P.  To  the  mineral  kingdom  belong  all  earths, 
stones,  salts,  resins,  and  metals. 

T.  And  their  general  peculiarity  is  that  they  are— 

P.  Lifeless  and  passive. 

T.  What  can  you  state  of  the  natural  formation^ 
and  the  use  of  minerals  generally? 

P.  All  minerals,  simple  as  their  structure  is,  are 
entirely  adapted  to  the  supremely  wise  purposes 
which  the  Creator  has  assigned  to  them  for  the  pro- 
motion of  the  happiness  of  his  creatures. 

T.  Are  all  the  constituent  parts  of  the  earth  alike? 

P.  No;  the  first  stratum  is  generally  soil,  then 
follow  sometimes  sand,  sometimes  clay,  sometimes 
lime,  and  sometimes  gravel. 

T.  But  is  this  diversity  in  the  materials  of  the 
earth  useful? 

P.  Both  useful  and  necessary.  By  means  of  it 
the  earth  maintains  the  necessary  solidity,  and  is 
capable  of  producing  the  most  various  kinds  of 
plants.  Besides  this  every  particular  kind  of  earth 
is  also  variously  employed. 

T.  And  suppose  the  earth  were  less  solid? 

P.  If  the  earth  were  loose  and  spongy,  many  in- 
sects would  be  compelled  to  leave  it,  and  we  should, 
no  doubt,  soon  be  sensible  of  their  loss;  our  houses, 
palaces,  and  magazines  would  sink,  and  but  few 
plants  could  grow  in  the  swampy  soil. 
4* 


so 

T.  But  are  the  stones  also  useful? 

P.  Certainly;  the  large  masses  of  rock  are,  as  it 
were,  the  bones  of  the  earth,  and  serve  to  strengthen 
it.  From  them  we  procure  stones  for  building, 
grinding,  and  many  other  purposes.  And  what 
wealth  do  not  the  precious  stones  afford  us! 

T.  Well,  if  the  precious  stones  are  so  valuable, 
why  was  so  small  a  quantity  of  them  created  in  com- 
parison with  common  stones,  sand,  and  the  like? 

P.  Because  God  is  infinitely  wise  and  good. 
Without  mentioning  that  their  scarcity  is  the  prin- 
cipal cause  of  their  value,  we  may  easily  conclude 
that  those  more  abundant  materials  are  far  more 
useful  than  precious  stones;  and  this  gives  us  the 
Creator's  reason  for  furnishing  them  in  the  propor- 
tion we  have  mentioned. 

T.  Very  well!  But  must  not  precious  stones 
also  be  of  some  use? 

P.  They  are  scarcely  useful  for  any  other  pur- 
pose than  that  of  delighting  the  eyes  with  their 
brilliancy. 

T.  You  have,  it  is  true,  spoken  of  the  use  of 
stones,  but  what  advantages  does  sand  yield  us 
beyond  those  afforded  us  by  the  precious  stones? 

P.  Sand  is  favourable  to  the  growth  of  many 
necessary  productions,  many  animals  live  therein, 
and  many  useful  stones  are  formed  of  it;  many  ani- 
mals need  sand  to  assist  them  in  their  digestion, 
and  mankind  use  it  for  making  glass,  mortar,  and 
for  other  purposes. 


31 

T.  There  are,  however,  regions  where  there  is  a 
scarcity  even  of  this  useful  material? 

P.  This  also  displays  the  wisdom  of  the 
Creator.  If  the  sand  were  scattered  everywhere 
we  should  have  a  dry,  sterile  soil,  and  should  not 
be  able  to  resist  the  effects  of  the  heat  and  dust. 
The  rain  would  penetrate  to  the  centre  of  the  earth, 
and  never  issue  from  its  surface  in  fountains. 

T.  True;  and  under  the  present  arrangement 
the  products  of  one  region  differ  from  those  found 
in  the  others;  the  whole  earth  is  rendered  valuable 
to  man;  and  the  mutual  exchanges  of  the  products 
drawn  from  the  bountiful  storehouses  of  the  earth, 
are  the  cause  of  the  whole  human  race  being  more 
closely  and  intimately  united  in  the  bonds  of  society.* 
— The  mineral  kingdom  embraces  also,  as  we  have 
seen,  salts,  resins,  and  metals;  should  not  these  present 
to  the  observing  eye  of  man  an  instructive  lesson? 

P.  Certainly;  we  need  only  regard  the  connec- 
tion between  their  proportionate  quantities,  the  par- 
ticular purposes  for  which  they  are  formed,  and 
other  peculiarities,  to  see  the  Creator's  wisdom 
beaming  brightly  forth. 

T.  In  what  do  their  quantities  prove  the  wisdom 
of  the  Creator? 


*6i  mpon  "?a 

As  all  men  are  not  perfectly  alike,  so  neither  are  all  places 
and  all  products  like  each  other. — Talm.  Jebamoth,  cxx.  1. 


32 

P.  Salts  are  indispensable,  and  his  bounty  has 
placed  them  everywhere  in  nature.  In  every  ani- 
mal, in  every  plant,  in  the  water,  and  in  the  earth, 
there  is  salt.  It  is  calculated  that  a  pound  of  water 
in  the  Mediterranean  sea  contains  one  ounce  of 
salt.  Resins  and  combustible  fossils,  unimportant 
as  these  gifts  of  nature  may  appear  to  us,  are  of  the 
highest  importance  to  the  whole  world.  Wax,  gum, 
and  pitch  we  derive  from  almost  the  majority  of 
plants. 

T.  In  what  respects  are  these  gifts  of  nature  so 
beneficial? 

P.  They  are  employed  in  most  of  the  plasters 
which  are  so  indispensable  in  surgery.  Without 
pitch  we  could  not  caulk  our  ships,  consequently 
we  could  make  no  voyages;  and  what  would  be  the 
condition  of  our  race  if  the  seas  were  impassable 
to  us!  Many  of  the  trades  and  arts  could  never 
have  existed  without  resin.  Consumptive  indi- 
viduals find  relief  when  they  inhale  the  balmy 
vapours  of  burning  resins,  and  fumigations  purify 
the  air.* 

T.  Well  answered!  Who  can  discover  the 
wealth  of  nature,  and  the  application  of  her  trea- 
sures! How  kindly  has  nature  supplied  the  regions 
where  wood  is  scarce,  with  the  substitute  stone-coal ! 

*  See  Morand  de  1'extraction,  1'usage  et  du  commerce  du 
charbon  de  terre.  (2.  2773.) 


33 

The  mines  of  New  Castle,  which  afford  the  English 
annually  nearly  800  large  ship-loads  of  excellent 
coal,  have  been  worked  these  800  years.  Such  a  mine 
was  once  set  on  fire,  and  continued  to  burn  for  thirty 
years,  when  the  flames  having  expired  the  mining 
was  begun  anew.*  Such  unspeakable,  such  inex- 
haustible abundance  do  we  find  in  the  earth.  In 
what  respect  do  the  metals  also  appear  remarkable? 
P.  In  every  respect,  for  there  is  indeed  nothing 
in  this  world,  which  proceeded  from  the  creative 
hand  of  the  omnipotent  and  all-wise  Sovereign, 
that  does  not  excite  in  the  reflecting  mind  the 
deepest  admiration.!  Iron  is  more  useful  than  gold 
and  silver,  and  hence  it  is  far  more  abundant. 

T.  Why  is  iron  more  valuable  than  gold  and 
silver? 

P.  Because,  for  cultivating  the  earth,  for  most 
implements  and  machines,  iron  cannot,  though  gold 
and  silver  may  easily,  be  dispensed  with.  Without 
iron  we  could  not  procure  the  other  metals,  nor  em- 
ploy them  if  procured. 

T.  But  what  is  the  proportion  between  the  prices 
of  silver  and  iron? 


"O  jtapn  "\rh  man  VN  * 
Regard  not  what  is  small  as  insignificant,  for  it  leads  to  what 
is  great.  —  Miphchar  Hapeninim. 

:  "?jnfln  ninety  hy  min  nSiycn  niD^tp  t 

The  perfection  of  the  creation  indicates  the  perfection  of  the 
Creator.  —  Midrash  rabba. 


34 

P.  The  proportion  is  as  740  to  1;  so  that  we  can 
buy  740  pounds  of  iron  for  one  of  silver. 

T.  And  what  is  the  proportion  between  gold  and 
iron? 

P.  It  is  as  11,000  to  1;  that  is  for  a  single  pound 
of  gold  we  can  buy  11,000  pounds  of  iron. 

T.  Whence  this  great  difference  in  price. 

P.  It  is  because  the  all-wise  Creatojr  permits, 
on  account  of  its  far  greater  usefulness,  a  far  more 
abundant  production  of  iron  in  nature  than  of  gold 
and  silver.  (Ben  Syra  xl.  16.) 

T.  Very  true;  and  thus  also  there  are  much 
greater  quantities  of  true  than  of  semi-metals,  be- 
cause the  former  are  far  more  useful;  but  must  it 
also  be  considered  a  proof  of  the  goodness  of  God, 
that  he  has  formed  so  many  means  of  destruction, 
so  many  poisons,  which  rob  many  a  person  of  his 
health  and  even  life? 

P.  Even  the  so-called  poisons  are  advantageous 
gifts  of  the  beneficent  Deity;  but  we  must  know 
how  to  make  a  rational  use  of  them. 

T.  You  are  perfectly  right,  my  beloved  pupil, 
those  enemies  of  life  appear  dreadful  only  in  the 
distance.  Natural  philosophy,  which  is  for  every 
person  a  most  important  branch  of  learning,*  pre- 
sents us  keys  to  open  the  glorious  temple  of  wis- 
dom erected  by  the  hand  of  the  Almighty  Architect 

*  Learning  (science)  embraces  all  the  important  branches  of 


35 

of  the  universe.  The  naturalist,  or  the  physician, 
is  more  accurately  acquainted  with  them,  and  he 

knowledge  of  the  human  mind,  which  are  capable  of  being 
reduced  to,  and  taught  by,  a  regular  method.  Though  these 
branches  may  be  compared  to  a  large  country,  the  territories, 
districts  and  boundaries  of  which  are  very  extensive;  and  though 
for  this  reason  the  briefness  of  the  life  of  man,  and  his  limited 
mental  powers,  will  not  permit  him  to  become  acquainted  with 
the  whole;  yet  it  is  very  useful  to  have  at  least  a  sketch  of 
them  before  him.  They  may  be  arranged  in  the  following 
order: 

1.  Philology,  which  embraces  all  the  rules  necessary  for 
acquiring  a  knowledge  of  languages,  as  well 

a.  The  dead,  which,  as  they  are  not  spoken  by  any  one 
people,  cannot  be  learned  from  social  intercourse,  but  only  from 
books;  (such  are,  for  example,  the  Hebrew,  Syriac,  Chaldee, 
Greek  and  Latin:)  as 

•  b.  The  living,  which  may  be  learned  from  social  intercourse: 
(e.  g.  the  English,  French,  German,  Spanish,  etc.) 

2.  History,  which  is  the  description  of  what  is  past.     It 
is  like  a  forest,  the  different  trees  and  shrubs  of  which  re- 
quire different  kinds  of  treatment.  It  consists  of 

a.  Civil  history,  which  is  divided,  1,  as  to  time,  into  the  history 
of  the  ancient,  middle,  and  modern  ages;  and  2,  as  to  compass,'mto 
general  and  particular  history;  its  auxiliary  branches  are  Chro- 
nology, Archaeology,  Genealogy. — b.  History  of  the  Religions, 
c.  History  of  various  systems  of  Belief,  d.  History  of  the 
Church,  e.  History  of  Literature  and  Science. 

3.  The  Arts;  consisting  of 

a.  Those  the  object  of  which  is  to  satisfy  the  wants  of  life, 
the  principal  of  which  are  Agriculture,  Commerce,  and  Science 
of  Finance,  &c. 


36 

finds  even  poisons  a  gift  of  beneficence.     There  is 
nothing  which  is  solely  poisonous  and  deleterious,  if 

b.  The  Fine  Arts,  which  engage  the  imagination  and  increase 
our  enjoyment.  The  principal  of  these  are:  Architecture, 
Painting  and  Sculpture,  Oratory,  Poetry  and  Music. 

4.  Mathematics,  or  the  science  of  determining  magnitudes, 
embraces,  a.  Arithmetic,  which  relates  to  numbers,     b.  Ge- 
ometry,  which  relates  to  magnitudes   in  their  relations  to 
space,     c.  Mechanics,  or  the  science  of  motion,  which  embraces 
Statics,  the  theory  of  equilibrium,  and  resistance  of  solids  at 
rest;  Dynamics,  the  theory  of  solids  in  motion;  Hydrostatics 
and  Hydrodynamics,  the  corresponding  terms  employed  when 
treating  of  incompressible  fluids,  as  water;  Pneumatics,  which 
treats  of  the  mechanical  properties  of  compressible  fluids,  as 
air;  Dioptrics,  the  theory  of  the  refraction  of  light,  and  Catop- 
trics, the  theory  of  its  reflection;  Astronomy,  which  explains 
the  laws  which  govern  the  heavenly  bodies;  Gnomonics,  which 
teach  the  nature  and  use  of  dials.     These  are  only  some  of* 
the  branches  of   that   comprehensive  and  extremely  useful 
science,  Mathematics. 

5.  Physics,  or  the  science  which  treats  of  the  laws  and  ope- 
rations of  nature;  embracing,  a.  Meteorology,  which  explains 
the  various  phenomena  of  the  atmosphere;    b.   Mineralogy, 
which  instructs  us  in  the  natural  history  of  the  different  de- 
partments of  the  mineral  kingdom;  c.  Chemistry,  which  ex- 
amines bodies  as  to  their  constituent  substances;  d.  Botany, 
which  describes  the  formation,  nature  and  relation  of  the  dif- 
ferent plants;  e.  Anatomy  and  Physiology,  which  teach  the  in- 
ternal and  external  formation  of  bodies,  and  how  they  are  nour- 
ished and  propagated;  /.  Materia  Medica,  which  treats  of 
medicinal  qualities;  g.  Zoology,  which  teaches  us  the  forms 
and  habits  of  animals,  and  in  describing  their  structures  and 


37 

properly  employed;  but  all  things,  even  the  costliest 
and  most  pleasing,  may  be  made  deleterious  poisons 

qualities,  it  frequently  invades  the  territory  of  Anatomy  and 
Physiology;  h.  The  science  of  Medicine,  which  instructs  us 
how  to  mitigate,  heal,  and  escape  diseases,  and  comprehends, 

a.  the  Anatomy  and  Physiology  of  the  human  body,  b.  Patholo- 
gy and  Therapeutics. 

6.  Philosophy,  which  leads  us  to  a  knowledge  of  God,  and 
the  regulation  of  the  moral  world  in  regard  to  the  object  of  the 
creation  in  all  its  parts.  A.  Theoretical  or  speculative  Philo- 
sophy consists  of  a.  Logic,  or  the  method  of  thinking  correctly; 

b.  Ontology,  or   the   theory  of  qualities  of  things;   c.   Cos- 
mogony, or  the  theory  of  the  world;  d.  Metaphysics,  which 
applies  the  theories  which  have  been  established,  to  an  object 
scientifically  treated,     e.  Psychology,  embracing  the  science 
of  the  human  soul.    /.  Philosophical  Theology,  which  teaches 
us  better  to  comprehend  the  existence  and  essence  of  the 
infinite   Creator.     B.  Practical  Philosophy,  which   treats  of 
the  moral   actions   of  mankind,  which   effect  their  external 
comfort  and  internal  happiness,  embraces  a.  the  theory  of  the 
natural  laws  generally,  relating   1,  to  moral  duties,   2,   to 
laws.     b.  Domestic  Economy,  which  regards   the  duties  to 
our  families  or  domestic  circles,     c.  Political  Economy,  which 
regards  the  happiness  of  communities.     Beside  this  artificial 
system,  there  is  also  a  natural  philosophy  of  the  world,  which 
draws  truth  from  its  primitive  source,  that  is,  from  the  sound 
common  sense  of  every  man.     This  philosophy  gives  to  the 
people  no  less  than  the  learned  purity  of  thought,  and  with 
it  the  safest  guide  for  directing  them  in  active  life.    And  the 
hesitation  to  make  use  of  this  gift,  so  requisite  to  all  mankind, 
might  be  aptly  compared  to  the  whim  of  dispensing  with  the  feet 
in  walking,  because  one  is  able  to  move  along  on  crutches. 

5 


38 

by  misuse.     Could   you    give   a  few  examples  to 
illustrate  this? 

P.  Mineral  and  vegetable  poisons  are  employed 

7.  Jurisprudence  is  the  science  of  those  arbitrary  laws  of  a 
state,  which  arise  from  its  peculiar  condition.     A.  Civil  laws 
have  for  their  object  temporal  welfare,  and  comprise  a.  Munici- 
pal laws,  which  regulate  the  conduct  of  the  citizen  towards 
the  government  (arising  either  from  natural  or  peculiar  motives), 
and  b.  Private  rights,  which  secure  the  safety  and  peace  of  the 
citizen.    B.  Canonical  laws,  which  regard  church-property, 
ecclesiastical  offices,  rules  and  discipline. 

8.  Theology  comprehends  all  sciences  the  immediate  ten- 
dency of  which  is  to  convey  a  correct  and  thorough  knowledge 
of  the  doctrines  of  revealed  religion  which  are  contained  in  the 
holy  Scriptures.    A.  Exegetical  Theology,  (the  knowledge  of 
all  the  branches  requisite  in  understanding,  interpreting  and 
expounding  of  the  Scriptures,)  is  the  source  from  which  are 
derived  all  theoretical  truths;  it  embraces  1.  Hermeneutics,  or 
the  science  of  interpretation,  which  teaches  the  literal  meaning 
of  the  holy  Scriptures,  and  presupposes  a  knowledge  of  Ancient 
History,  Chronology,  and  Archaeology,     b.  Prophetical  The- 
ology, which  inquires  into  the  true  meaning  of  the  prophecies. 
From  the  interpretation  and  explication  of  the  collective  books 
of  the  holy  Scriptures,  arises  the  exegetical  theology  in  its  more 
restricted  sense,  or  an  exposition  of  all  the  doctrines  which  the 
Scriptures  contain.     B.  Systematic  Theology  presents  all  the 
holy  doctrines  as  a  whole,  defined,  elucidated,  and  confirmed, 
according  to  theological  principles,     a.  Dogmatical  Theology 
contains  those  holy  doctrines  which  constitute  religion,  b.  Prac- 
tical or  Moral  Theology  presents  us  with  an  important  system 
of  ethics  and  practical  morals.     Ascetical,  casuistical,  homileti- 
cal,and  polemical  theology,  are  particular  branches  of  Practical 
Theology. 


39 

for  eradicating  the  most  dangerous  diseases;  and 
indeed  the  majority  of  the  sick  are  healed  by  the 
medicinal  use  of  poisons,  while  the  healthy  are, 
from  the  misuse  of  wine,  brandy,  and  the  like,  over- 
taken by  disease  and  death.  Thus  for  example, 
arsenic,  the  most  dangerous  of  metallic  poisons,  is 
an  effectual  remedy  for  several  extremely  stubborn 
diseases;  and  hemlock,  the  thorn-apple,  and  wolf's- 
bane  are  excellent  medicines  in  the  hands  of  the 
skilful. 

T.  We  may  particularly  observe  the  paternal 
care  of  Providence  in  this,  that  wherever  we  are 
liable  to  be  hurt  by  poisons,  there  remedies  will  also 
be  found.  The  forests  of  North  America  which 
shelter  the  rattlesnake,  yield  also  the  remedial  snake- 
root  and  other  plants  for  healing  those  who  are  bitten. 
The  fat  which  is  obtained  from  this  animal  is  also 
employed  as  a  remedy  against  the  effects  of  its 
poisonous  fangs.  Indeed  the  poison  of  serpents  may 
even  be  eaten;  and  if  it  does  not  penetrate  the  blood- 
vessels, the  power  of  nature  changes  it,  by  means 
of  the  digestive  system  which  dissolves  and  purifies 
it,  into  harmless  food,  and  permits  it  to  be  so  inti- 


.mvu  itpflj 

"As  at  the  flame  of  a  single  candle  myriads  of  caravans  may 
light  their  lamps,  so  may  every  one  enlighten  his  mind  by 
science." — Schemoth  Habba,  sect.  36. 


40 

mately  united  with  the  other  fluids  of  the  body,  that 
it  is  no  longer  poison,  .but  salutary  blood.* 

P.  Poisons  are  extensively  employed  for  dye- 
stufis  and  the  like.  It  is  easy  to  distinguish  them, 
and  nature  warns  us  in  a  great  variety  of  ways  to 
prevent  their  harming  us.  It  would  be  rank  in- 
gratitude towards  the  infinitely  good  Creator  were 
we  to  overlook  the  useful  properties  which  even 
the  poisons  contain.t 

Behold  how  glorious  is  the  world! 

What  then  is  its  Creator? 
For  he  must  be,  than  all  his  works, 

More  glorious  and  greater. 

T.  What  peculiarities  have  all  the  individuals  of 
the  vegetable  kingdom? 

*  A  learned  gentleman  to  whom  I  handed  my  MS.,  that  he 
might  pass  his  judgment  on  it,  and  of  whose  advice  I  have 
thankfully  taken  advantage,  remarked  to  me  that  a  certain  tribe 
of  people  prepare  their  bread  from  a  poisonous  plant  (the  cas- 
sava). This  is  also  confirmed  by  the  fact  that  our  potatoes,  at 
times  a  substitute  for  bread,  grow  from  a  plant  which,  like  every 
other  variety  of  nightshade,  is  imbued  with  a  narcotic  poison. 


"There  is  nothing  bad,  which  might  not  also  be  good." 

Zeror  Hamor,  Sect,  mtr 


worn  iajn  "?3  nci1?  *?vn  CIN  jtrn  nSij?1?  t 
Accustom  yourself  to  the  maxim:  "What  God  (when  man 
has  performed  his  part,)  permits  is  good."—  Talm.  Berachot, 
Ix.  2. 


41 

P.  The  individuals  of  the  vegetable  kingdom  are 
destitute  of  consciousness,  and  the  power  of  volun- 
tary motion,  but,  unlike  the  minerals,  they  increase 
by  internal  addition. 

T.  What  things  belong  to  this  kingdom? 

P.  To  this  kingdom  belong  trees,  shrubs  and 
bushes  with  perennial  stalks,  herbs  and  grasses 
with  annual  or  perennial  stalks,  all  those  which 
have  perceptible  blossoms,  and  all  with  impercepti- 
ble blossoms,  such  as  ferns,  mosses  and  mushrooms. 

T.  For  what  purpose  did  God  destine  the  plants? 

P.  The  destiny  of  plants  is  life  in  its  extended 
sense,  vegetable  life,*  or  power  of  growing. 

T.  Is  the  vegetable  kingdom  also  worthy  of  being 
studied  by  a  reflecting  mind? 

P.  Certainly;  for  God  appears  infinitely  exalted 
and  adorable,  no  less  by  the  wisdom  displayed  in 
the  vegetable  and  animal  kingdoms,  than  in  the  for- 
mation of  the  minerals. 

T.  Could  you  illustrate  this  by  the  structure  of  a 
tree? 

P.  The  tree  is  a  collection  of  different  kinds  of 
vegetable  matter,  which,  notwithstanding  their  as- 
tonishing number,  occupy  nevertheless  but  a  very 
small  space.  From  the  lowest  fibres  of  the  roots  to  the 
highest  twigs  of  the  crown,  it  is  covered  with  minute 


xxu  V?Sn  mtyn  opyV  pori  DIN  >J3  * 
Man  also  blooms  and  withers  like  the  herbs  of  the  field.  — 
Erubin.  liv.  1. 
5* 


42 

insects,  and  every  chink  and  fissure  is  peopled  with 
the  same.  To  nourish  its  thousands  of  little  branches 
a  great  quantity  of  sap  is  necessary:  hence  the  roots 
descend  deeply  to  imbibe  it.  In  the  spring,  all  the 
branches  are  covered  with  leaves,  which  collectively 
present  an  incredible  extent  of  surface,  and  absorb 
nutriment  through  millions  of  pores.  They  serve 
also  to  protect  other  plants  from  the  noonday  heat, 
to  prepare  a  couch  for  animals,  and  to  revive  man  by 
their  shade.  By  means  of  them  also  the  tree  con- 
tinually exhales,  moistens  other  plants,  and  makes 
the  air,  that  great  requisite  of  life,  respirable  for  our 
lungs.  On  the  tree  the  birds  make  their  nests  and 
render  it  a  concert  hall.  The  root  beneath  main- 
tains the  most  perfect  proportion  with  the  burden 
which  it  has  to  bear  above  the  surface. 

T.  All  true,  my  dear  child;  yet  one  thing  you 
seem  to  have  overlooked;  that  is,  its  fruitfulness. 

P.  One  thing?  Is  the  tree  not  fruitful  in  the  great- 
est variety  of  ways,  if  we  even  do  not  mention  that 
which  nourishes  and  refreshes  mankind?  The  wood 
supplies  many  natural  and  artificial  wants;  the  bark 
assists  the  tanner  in  preparing  his  leather;  from  the 
tree  we  obtain  sumac  for  dyeing;  tar  and  rosin  for 
making  pitch,  sealing-wax,  and  many  other  things; 
from  trees  flow  copal  and  other  gums;  from  the 
birch  we  draw  a  savoury  liquid;  the  oak  affords  us 
gall-nuts. 

T.  Who  among  us,  if  he  had  been  counsellor 


43 

when  the  plan  of  the  creation  of  the  world  was  de- 
signed, would  have  known  how  to  attain  so  many 
important  objects  by  such  simple  means.  —  God! 
who  can  survey  thy  works  and  not  adore  thee! 
The  bread-tree  is  the  wonderful  nourisher  of  many 
islanders.  There  sits  the  Otaheitean  in  his  hut  — 
two  trees  in  the  forest  are  his  pantry  and  granery! 
—  The  various  uses  of  other  plants  is  in  reality  in- 
describable. But  the  multitude  of  weeds  which  cause 
the  industrious  farmer  so  much  trouble,  and  often 
supplant  and  destroy  the  finest  seed,  surely  they 
cannot  be  considered  blessings  also? 

P.  Even  the  so-called  weeds  are  useful  products; 
for  by  them  numerous  animals  are  nourished  and 
sheltered,  which  are  indispensable  in  the  system  of 
nature.  Quitch-grass  is  resorted  to  as  a  medicine  by 
dogs;  in  times  of  famine  its  roots  preserve  many 
from  starvation;  they  are  employed  in  making  beer 
and  vinegar,  which  is  applied  to  such  a  variety  of 
uses,  and  also  extensively  in  medicine.  That  use- 
ful animal,  the  ass,  subsists  on  thistles.  These  are 
also  cultivated,  and  a  valuable  oil  pressed  from  their 
seeds.  The  tender  nettles  form  a  pleasant  dish 
when  cooked  young;  all  kinds  of  cattle  are  fed  on 
them.  They  are  also  employed  for  preserving 
game,  trout,  and  crabs  for  transportation;  and  a 
kind  of  cloth  even  is  prepared  from  them.* 


>JDOD  DJ;  airon  INJDI  jn  inn  ru^n  * 
The  smell  of  galbanum  is  unpleasant,  yet  the  Scriptures  reckon 
it  as  one  of  the  constituents  of  incense.  —  Kerithot  1,  6,  2. 


44 

T.  Enough,  my  good  child;  I  am  convinced 
that  you  understand  the  words  of  Solomon,  (Prov. 
i.  20.)  "Wisdom  cries  without:  she  utters  her 
voice  in  the  streets:"  since  you  everywhere 
recognise  the  eminent  goodness  and  love  of  Him 
who  is  himself  invisible  to  us.*  Where  every 
object  is  attained,  where  every  power  is  con- 
stantly exerted,  where  the  smallest  as  well  as  the 
greatest  feel  happy,  should  we  there  complain  of 
curses,  deformity  and  mutilationPt  And  is  then  the 
whole  system  of  nature  unfolded  before  our  eyes? 
Can  we  understand  all  that  we  find  in  the  great  book 
of  nature?  Why  should  we  then  view  the  whole 
earth  as  if  made  for  the  sake  of  but  some  single  one, 
and  every  plant  which  we  cannot  eat  or  use  as  use- 
less and  superfluous?  Oh,  love  your  soil,  your  na- 
tive soil,  my  dear  children,  and  it  will  return 
your  love  with  benefits!  If  there  is  among  the 
employments  which  serve  to  supply  mankind  with 
necessaries,  no  one  so  surely  productive  as  agricul- 
ture; neither  is  there  one  so  well  adapted  to  preserve 
the  morals,  to  train  the  feelings,  and  raise  the  heart 

:  *nao  Nnpwi  N-UN  * 
The  reward  of  instruction  is  self-thought. 

:  pujniD  men  raw  mo  rann  f 

You  may  rest  assured,  there  is  far  more  good  than  evil. 

Sota,  xi.  1. 


45 

to  the  great  First  Cause.*  Agriculture  has  its  diffi- 
culties, but  how  many  joys  has  it  likewise!  Heaven 
and  earth  unite  to  pour  plenty  into  the  lap  of  in- 
dustry.t  Not  penuriously  as  one  man  does  to  the 
other  who  serves  him/but  with  profusion  does  nature 
requite  our  toil.  She  extends  certain  indulgences  to 
ignorance,  and  even  to  negligence.  Nature  does 
not  only  grant  us  what  serves  to  sustain  life — bread 
and  the  water  of  the  fountain;  but  she  lavishes  her 
gifts  in  a  multiplicity  of  forms.  The  husbandman, 
the  shepherd,  the  wandering  hunter  and  the  fisher- 
man, find  in  her  a  kindly  bountiful  mother. 

P.  On  the  hills  and  in  the  vale, 
Flowers  are  blooming  numberless, 

God  is  bounteous,  God  is  great, 
Herbs  and  grass  proclaim  to  us. 

T.  What  peculiarities  characterize  the  animal 
kingdom? 

P.  All  the  individuals  of  the  animal  kingdom 
have  consciousness  and  the  power  of  voluntary 
motion,  and  grow  by  internal  addition. 


.DIN  WX  JJjnp  V?  pXP  DIN  "?3   * 

A  man  who  is  not  fond  of  agriculture  can  scarcely  be  called 
a  man.  —  Jebam.  Ixiii.  1. 


f 

A  little  obtained  in  the  field  is  better  than  much  obtained  by 
commerce.  —  Pesach,  cxiii.  1. 


46 

T.  What  creatures  are  considered  as  belonging 
to  the  animal  kingdom? 

P.  To  this  kingdom  belong  mammalia,  birds, 
amphibia,  fishes,  insects  and  reptiles. 

T.  What  did  the  Creator  assign  to  this  part  of 
the  creation? 

P.  The  enjoyment  of  animal  life. 

T.  Whatever  grows  by  internal  addition,  must 
be  so  formed  that  a  nutritive  fluid  may  pervade  it, 
so  as  to  promote  its  growth,  and  it  must  have  various 
organs,  none  of  which  can  be  wanting  without 
causing  the  object  to  be  no  longer  that  which  it  was 
intended  to  be,  according  to  the  supremely  wise 
plan  of  the  Creator.  Such  beings  are  called  orga- 
nic, but  those  which  increase  by  external  addition, 
do  not  require  such  a  formation,  and  are  called  inor- 
ganic.— What  objects  then  are  organic? 

P.  All  those  belonging  to  the  animal  and  vege- 
table kingdoms. 

T.  And  those  of  the  mineral  kingdom? 

P.  Are  inorganic. 

T.  True.  For  if  we  were  to  deprive  the  plant 
of  its  roots  or  blossoms,  or  the  animal  of  its  heart 
or  veins,  neither  could  exist  as  it  ought  to  exist. 
Are  then  the  wisdom  and  goodness  of  the  Creator 
also  displayed  in  the  animal  kingdom? 

P.  Undoubtedly;  for  every  individual  in  this 
great  portion  of,  creation,  from  the  greatest  to  the 
least,  possesses  all  the  requisites  for  its  happiness. 


47 

Each  has  its  covering;  each  knows  were  to  find  its 
dwelling,  or  is  enabled  to  prepare  one  with  admi- 
rable skill;  each  recognises  its  enemies,  and  knows 
how  to  protect  itself  against  them,  or  to  defend  itself 
with  the  weapons  which  hare  been  bestowed  upon  it; 
each  knows  the  food  which  God  has  appointed  for 
its  support,  and  has  the  sagacity  not  only  to  collect 
it  for  momentary,  but  also  for  future  use,  since  it, 
as  it  were,  fears  that  there  may  be  a  time  when  it 
shall  not  be  able  to  find  any.* 

T.  All  these  miracles  of  animal  instinct  we  per- 
ceive at  the  first  survey.  But  when  we  penetrate 
somewhat  farther  into  this  temple  of  the  wisdom 
and  omnipotence  of  God,t  and  behold  the  living 
multitudes  —  see  that  there  are  in  a  pool  of  ten  square 
feet  more  microscopic  animals  than  there  are  visi- 
ble ones  on  the  whole  surface  of  the  earth;  that  a 
million  of  infusoria  do  not  in  bulk  equal  a  grain  of 
sand;  that  there  are  flies  which  produce  at  once  a 
thousand  living  young;;}:  that  there  are  animals 


* 

Every  thing  in  creation  is  adapted  to  the  purpose  for  which 
it  was  appointed.  —  Midrash. 


•nnnwa  poj?  "]h  jwi  jjinnn  rsnvitp  nos  f 

Investigate  what  is  left  of  use  to  your  comprehension,  but  do 
not  meddle  with  mysteries. 


rwpna 
oipoa  i 
He  who  yields  himself  to  the  guidance  of  reason  alone,  is 


48 

which,  in  twenty-four  hours,  live  to  see  their  off- 
spring of  the  second  and  third  generations;  that  all 
these  are  fed  and  preserved:  then  do  we  perceive  the 
iniiniteness,  the  infinite  greatness,  infinite  goodness, 
and  infinite  wisdom  of  the  Creator. 

In  what  form  did  the  Deity  form  the  earth? 

P.  God  formed  the  earth  round. 

T.  What  proofs  of  this  could  you  adduce? 

P.  All  the  heavenly  bodies  appear  round,  and 
we  may  therefore  suppose  the  earth  to  be  so  too. 
Those  who  live  farther  east  see  the  sun  rise  sooner 
than  we  who  live  farther  west;  and  if  we  travel  from 
south  to  north,  the  northern  stars  appear  to  rise  just 
in  proportion  as  the  southern  appear  to  sink;  and 
this  is  also  true  of  the  reverse. 

T.  True!  will  you  proceed? 

P.  When  travelling  on  a  large  even  surface,  on 
land  or  water,  we  always  perceive  the  tops  of  the 
various  objects  which  we  approach,  as  for  example, 
spires  and  masts,  before  we  can  see  their  lower 
parts.  In  an  eclipse  of  the  moon,  the  shadow  of 
the  earth  always  appears  round.  There  have  also 
been  many  voyages  made  round  the  earth  in  the 
last  300  years.  All  this  could  not  be  so  if  the  earth 
were  not  round. 


like  one  who  wanders  at  midnight  unsupported  through  a  soli- 
tary wilderness,  and  where,  enveloped  with  fogs,  clouds  and 
darkness,  he  falls  unawares  into  a  pit. — Kosri  \.  99. 


73 

nection  between  the  soul  and  the  idea  of  dying,  the 
soul  must  be  immortal. 

T.  Could  you  not  also  adduce  other  evidences  of 
the  immortality  of  the  human  soul? 

P.  2. — Nothing  in  the  world  is  annihilated;  the 
meanest  and  most  unimportant  material  thing  when 
it  is  used  up  in  one  form,  will  assume  a  new  form 
of  existence  for  some  other  object.  How  then 
should  the  spirit,  which  is  a  world  within  itself, 
cease  to  be? 

T.  This  truth  may  be  fully  predicated  of  every 
part  of  the  whole  creation.  From  the  apparent 
death  of  any  one  thing,  a  new  and  beautiful  life 
always  springs  forth.* 

P.  3. — Every  man  who  truly  wishes  to  live  as 
man  should  live,  must  daily  advance  towards  per- 
fection; yet  no  one  becomes  before  death  what  he 
should  be;  consequently  there  must  be  a  continu- 
ance of  this  life,  where  he  may  attain  his  perfec- 
tion. 

T.  Very  true,  my  dear  child,  we  must  have  an 
endless  continuance,  and  an  advancement  towards 
moral  perfectability,  that  we  may  be  able  to  under- 

*  In  the  whole  creation,  where  all  is  change  and  resurrec- 
tion, the  image  of  life  and  death  is  presented  to  us  in  a  million 
of  shapes.  No  atom  passes  away  to-day,  that  will  not  be  on 
the  morrow  even  something  better.  From  the  chrysalis  the 
butterfly  will  soon  burst  forth  and  fly  away  on  painted  wings. 
Every  thing  decays  and  is  swept  away,  the  spirit  only  remains. 
8 


74 

stand  clearly  why  we  have  this  capacity  for  the 
attainment  of  perfection.  This  moral  and  rational 
conviction  is  necessary  to  our  living  as  we  should.* 

P.  4. — Everything  that  is  good  meets  its  reward, 
and  all  that  is  bad  is  punished;  but  this  does  not 
always  happen,  nor  if  it  even  does,  to  its  full  extent, 
in  this  life;  and  therefore  it  must  take  place  here- 
after. 

T.  We  must  admit  that,  as  true  servants,  we 
ought  to  devote  ourselves  entirely  to  the  service  of 
the  Lord,  without  reference  to  a  reward  (Aboth  i.); 
yet  happiness  must  nevertheless  be  the  consequence 
of  virtue.  Now,  as  there  is  no  perfect  happiness  in 


*  Perfection,  in  its  transcendental  signification,  is  the  col- 
lective idea  of  diverse  substances,  which,  taken  together,  com- 
pose one  thing. — In  its  theological  signification  it  is  the  harmony 
subsisting  between  the  nature  of  a  thing  and  the  object  of  its 
formation.  The  former  is  quantitive,  because  it  regards  the 
compass  of  the  variety  composing  the  aggregation:  it  is  mate- 
rial, because  it  has  reference  to  the  substance,  to  the  parts 
composing  the  whole.  The  latter  is  qualitative,  because  it 
has  reference  to  the  positive  nature  (the  destination)  of  the 
object;  it  is  formal,  because  it  regards  the  manner  in  which 
the  nature  of  any  thing  harmonizes  with  the  object  of  its  forma- 
tion. In  this  last  signification  an  object  may  have  perfection 
in  several  ways,  in  so  far  as  it  may  be  fitting  for  different  pur- 
poses. 

•njn  *nn  >D  Sao  Sjn  oi>n  *nn  o  nnS  n:n 

"We  weep  over  the  ,dead  because  they  have  not  life,  and 
over  the  living,  because  they  have  not  perfection. — Midrash. 


75 

this  life,  we  have  another  well  founded  reason  to 
expect  a  future  existence.  (Jer.  xii.;  Psalm  Ixxiii. 
25,  26;  Ezek.  xliv.  28.) 

P.  5. — Man  has  a  desire  for  knowledge  which 
cannot  be  fully  satisfied  in  this  life;  it  must  there- 
fore be  satisfied  in  a  future  state. 

T.  And  it  will  be  satisfied.  The  power  which 
God  has  bestowed  on  man,  increases  indeed  as  it 
is  developed;  but  its  complete  developement  re- 
quires assuredly  a  longer  time  than  is  allotted  to  us 
in  this  limited  earthly  life. 

P.  6. — Man  has  an  instinctive  desire  for  the  pre- 
servation of  life,  and  a  dread  of  annihilation. 

T.  And  the  benevolent  Creator  would  certainly 
not  have  planted  this  desire  of  life  within  us,  if 
He  had  intended  to  annihilate  us  suddenly  to  all 
eternity.*  Vain  pursuits  even  cannot  extinguish 
our  longing  after  immortality;  for  it  is  in  truth  only 
a  longing  after  our  own  home. 

P.  7. — All  men,  even  the  most  barbarous,  believe 
in  an  existence  after  death;  this  belief  is  therefore 
implanted  in  the  nature  of  man,  and  can  assuredly 
not  be  a  mere  vain  and  wild  fancy. 

T.  Though  the  uncultivated  mind  has  not  rarely 
very  imperfect  and  crude  notions  of  the  immor- 


runn  \y\  iS 

Does  a  master  give  his  servant  a  gift,  and  take  it  back  with- 
out cause? — Talm.  Erachin,  XT.  1. 


76 

tality  of  the  soul,  he  will  nevertheless  become  more 
thoroughly  convinced  of  its  being  necessarily  so, 
the  more  he  increases  in  wisdom. 

P.  8.  —  The  energies  of  the  soul  do  not  decrease 
in  proportion  to  those  of  the  body;  it  is  therefore 
highly  probable  that  they  likewise  do  not  cease 
totally  with  the  death  of  the  body. 

T.  Though  the  soul  is  often  much  affected  by 
bodily  suffering  (for  example,  in  a  swoon);  yet 
many  a  dying  person  displays,  despite  of  the  help- 
lessness of  his  body,  an  astonishing  strength  of 
spirit.  This  leads  us  to  presume  that  the  soul,  after 
its  separation  from  the  inert  body,  has  a  greater  field 
for  freedom  of  action.* 

P.  9.  —  Many  duties  demand  of  us  to  disregard 
and  sacrifice  our  present  life;  which  could  not  be  if 
it  were  the  only  one  given  to  us. 

T.  True  love  of  God  does  not  fear  death:  its  ex- 
cellence and  truth  give  it  a  sure  hope  of  a  glorious 
eternity. 

P.  10.  —  If  there  were  no  future  life,  the  sinner 
could  escape  the  just  punishment  of  God  by  the 
simple  act  of  suicide  (self-murder). 

T.  As  in  this  case  man  could  escape  from  the 
power  of  God;  so  also,  as  you  have  sufficiently 


np  iS  pNtp  nn 

The  soul  in  the  body  is  like  a  sojourner  in  a  strange  land;  it 
finds  neither  help  nor  support  therein.  —  Vayikra  rabba,  Sect. 


77 

proved,  could  the  wisdom,  justice,  and  goodness  of 
the  Lord  have  no  existence,  if  man  were  not  im- 
mortal. —  But  we  are  convinced  that  in  addition  to 
our  life  here,  there  is  an  hereafter.  Death  does  not 
remove  us  from  the  Judgment-seat?  but  brings  us 
nearer  to  it.  —  In  what  relation  therefore  does  this 
life  stand  to  the  life  to  come? 

P.  As  a  state  of  preparation  for  the  future. 
Aboth  iv. 

T.  Even  so;  and  both  constitute  but  one  whole. 
No  sooner  have  we  reached  our  end  here  than 
we  begin  there;  and  we  shall  reap  there  what  we 
have  sown  here.  Be  then,  my  dear  child,  never 
faint-hearted  and  slothful  in  the  pursuit  of  good, 
whatever  the  difficulties  be  which  you  may  have  to 
encounter.  Always  compare  the  insignificance  of 
the  loss  you  may  sustain  in  fulfilling  a  duty,  with 
the  high  reward  which  awaits  you  in  the  life  to 
come;  and  the  trifling  gain  you  may  expect  from 
the  neglect  of  a  duty  with  the  far  greater  loss  of 
future  happiness.  Aboth  ii.  Death  is  not  a  place 
of  refuge  for  vice;  it  is  the  transition  to  a  better 
life.  Like  lighthouses  on  the  shore  of  our  native 
land,  the  stars  of  our  God  bid  us  a  friendly  welcome 


naxn  -o  nm«  p  jJixnn  noi,  inn  n>33  \     e»  D'oSy  njntwi 


Eternal  bliss  is  ours  in  the  palace  of  our  great  King;  why 
then  complainest  thou,  son  of  man,  that  a  grave  is  prepared  for 
thee  here.  —  Bechinoth  Olam,  Sect.  iv. 
8* 


78 

in  the  world  beyond.  Our  works  will  follow  us; 
the  holy  One  will  weigh  them  in  a  just  balance, 
and  happy  will  it  be  for  us  if  they  do  not  merit  his 
displeasure.*  Is  this  truth  confirmed  by  the  word 
of  God? 

P.  Perfectly;  for  it  is  said  (Ezekiel  xxxvii.): 
"Thus  says  the  Lord  unto  these  bones,  Behold  I 
will  cause  breath  to  enter  into  you,  and  ye  shall 
live:  And  I  will  lay  sinews  upon  you,  and  bring  up 
flesh  upon  you,  and  cover  you  with  skin,  and  put 
breath  into  you,  and  ye  shall  live;  and  ye  shall  know 
that  I  am  the  Lord"  (to  whom  the  inconceivable  is 
also  possible). 

T.  Could  you  not  adduce  another  passage,  that 
confirms  this  highly  important  truth? 

P.  Yes: 

"And  many  of  them  that  sleep  in  the  dust  of  the 
earth  shall  awake,  some  to  everlasting  life,  and  some 
to  shame  and  everlasting  contempt."!  Dan.  xii.  2. 

T.  If  you  survey  the  lives  of  all  the  truly  pious 
of  all  ages,  recorded  in  the  holy  Scriptures  or  else- 
where, you  will  always  find  that  they  had  an  un- 


mm  nai  pN 

The  words  of  the  law  are  abiding  only  with  the  man  who 
does  not  regard  this  life  as  the  chief  object  of  his  being.  —  Talm. 
Sola,  xxi.  2. 

.  rhy  miB>  ruwi,  IDS'?  .1210  nn  h&v  wna>  ^D  VD  f 
He  who  is  humble  does  not  always  attain  honour,  bat  the 
glory  of  God  attends  him.  —  Com  xciii.  2. 


79 

shaken,  firm  faith  in  a  life  to  come,  and  they  exhibit- 
ed consequently  a  voluntary  renunciation  of  every- 
thing earthly.  What  can  be  more  advantageous 
for  us  than  to  follow  the  bright  example  they  have 
set  us? 

P.  'Tis  true;  the  pious  even  here, 
Some  moments  of  delight  possess; 

But  all  the  joys  which  here  they  find, 
Are  still  imperfect  happiness. 

Here  virtue  strives;  but  she  descries 

In  yonder  happier  world,  her  prize. 

Here  I  but  seek,  there  I  shall  find, 
Shall  wiser,  holier  become, 

Shall  comprehend  why  I  was  formed, 
Why  placed  in  such  a  glorious  home. 

Thee,  God  of  love,  I  there  shall  see, 

And  hymn  thy  praise  eternally. 

T.  Very  well,  my  young  friend.  Now  you  can 
clearly  perceive  what  is  the  high  destiny  of  man 
here  below:  virtue  is  the  expressive  word  by 
which  it  is  designated.  It  consists  in  pure,  fearless, 
and  disinterested  love  and  desire  for  all  that  is  right 
and  good,  or  that  which  is  pleasing  to  God,  who  is 
the  most  holy;  and  in  a  careful  avoidance  of,  and  an 
unqualified  aversion  to,  all  that  is  wrong  and  bad,  or 
that  which  necessarily  is  displeasing  to  God.* 

*  Man  should  not  be  satisfied  with  merely  having  a  feeling 
of  virtue,  but  virtue  should  entirely  possess  him,  and  regulate 


80 

Virtue  is  what  we  denote  by  Godliness;  and  vir- 
tue is  the  unerring  guide  which  will  lead  us  to  the 

all  that  relates  to  him.  There  is  but  one  virtue  (npnx),  Gen. 
xv.  6;  Deut.  vi.  25;  2  Sam.  viii.  15;  Jer.  ix.  23;  Job  xxvii.  6; 
Prov.  x.  2;  xii.  28;  xv.  9;  for  many  virtues  are  according  to 
their  nature  nothing  else  than  moral  objects,  which  direct  the 
will  of  him  who  acts  from  the  proper  impelling  principle,  or  vir- 
tue. Whatever  is  opposed  to  virtue  is  sin,  (san  Lev.  xix.  17; 
xxii.  9;  Deut.  xv.  9;)  and  by  repetition  becomes  vice,  (nj?en 
Deut.  xxv.  2;  Isaiah  ix.  17;  Malachi  iii.  15).  By  vices  like- 
wise, we  understand  merely  the  different  exhibitions  of  an  im- 
moral disposition;  or,  as  they  are  called,  vice.  Sin  is  inward 
when  it  consists  in  immoral  feelings,  thoughts,  inclinations, 
and  intentions;  outward  when  displayed  in  looks,  words,  and 
deeds.  It  is  of  omission  when  duties  are  neglected;  rmn  Sj?  -DJ? 
ntrjr — of  commission  when  things  forbidden  are  done.  When 
sin  arises  from  a  careless  neglect  of  duty,  it  is  an  unintentional 
transgression,  (rma>  Lev.  iv.  2,  27;  Num.  xv.  24;  Eccl.  v.  5; 
Job  xix.)  The  sources  thereof  are  Precipitation  (?nc),  arising 
from  our  not  taking  time  to  think  and  choose  correctly;  Inad- 
vertence (map),  from  our  not  paying  attention  to  the  precepts 
of  the  law;  Ignorance  (nx>je>),  from  our  wanting  the  requi- 
site information;  Weakness  (nxw),  from  an  insufficiency  of 
self-control;  and  Habit  (iio1?),  if  we  blindly  follow  any  ruling 
passion.  If  we  knowingly  choose  to  sin,  it  is  called  inten- 
tional sin  pi?,  Deut  xvii.  12;  Jer.  xlix.  16;  Obad.  3.  -no  Jos. 
xxii.  22;  1  Sam.  xx.  30;  Eze.  ii.  3;  Dan.  ix.  9;  and  is  also 
called  Deviation  (pj?),  Gen.  iv.  13;  xv.  16;  Job  xxxi.  11, 
because  we  deviate  from  the  path  of  righteousness; — Viola- 
tion (yvo  Gen.  xxxi.  36;  1.  17;  Prov.  xxviii.  2),  when  we 
violate  precepts; — Crime  (ctfx  Gen.  xxvi.  10;  Jer.  li.  5;  Psalm 
Ixviii.  22),  when  we  are  punishable  by  the  laws;  Infamy  (nSa; 


81 

most  perfect  happiness  of  a  better  world.  But  it 
rewards  us  also  in  this  life  with  the  greatest  of  all 
blessings,  a  quiet  conscience,  and  cheerfulness  of 
soul.  Would  you  secure  your  own  and  your  parents' 
temporal  and  eternal  happiness?  0  then!  let  virtue 
ever  be  your  companion.  Have  a  mind  elevated 
above  the  things  of  this  earth,  if  you  would  really 
wish  to  be  raised  above  this  world.  Strive  to  obtain 
what  is  eternal,  and  gladly  sacrifice  what  is  tempo- 
ral, to  become  possessed  of  it.  Combat  boldly  all 
the  temptations,  all  the  allurements  of  vice.*  Shun 
no  obstacles,  no  hardships,  no  dangers,  in  the  cause 
of  virtue.  Hasten  to  perform  godly  deeds  while  it 
is  yet  day.  Prepare  for  your  journey  home  instead 
of  dreading  it,  (Psalm  xc.  12,)  and  weary  not  in 
well-doing,  even  with  your  last  breath.  Who  lives 


Judges  xix.  23,  24;  2  Sam.  xiii.  12),  when  we  injure  our  re- 
putation; Sacrilege  (Si'jnExod.  xxi.  14;  Lev.  xix.  18;  Malachi 
ii.  11),  when  we  desecrate  what  is  holy;  and  Abomination 
(najnn  2  Chron.  xxi.  6;  Job  xv.  16),  when  it  shocks  even  the 
most  hardened  conscience. 


W>  MOW  >C1,  N 

Happy  he  who  has  never  sinned;  and  he  who,  when  he  sins, 
\  repents,  that  he  may  be  forgiven.  —  Talm.  Sucah,  5. 


V  nn 
JP  no 

What  must  a  man  do  to  live"?     Slay  his  animal  desires. 
What  should  a  man  do  to  die?     Live  only  for  animal  grati- 
fication. —  Tamid  xxxii.  1. 


82 

for  virtue,  dies  gladly  for  it,  and  who  dies  for  virtue 
lives  for  it.* 

P.  This  doctrine  is  contained  in  a  hymn  which  I 
well  remember. 

T.  Then  recite  it  as  a  conclusion  to  our  obser- 
vations on 

THE  WORTH  OF  VIRTUE. 

P.  Virtue  is  the  only  treasure 

That  can  give  us  joy  and  rest; 
Purples  cannot  hide  the  lowness 

Of  a  soul  by  sin  possessed. 

Indiscretion  is  the  fountain 

Whence  misfortunes  ever  flow, 
But,  for  the  man  whose  heart  is  pure, 

Hope  and  comfort  ever  grow. 

All  depends  upon  the  first  step; 

If  in  this  you  ill  succeed, 
Then,  alas!  your  guardian  angel 

Will  your  steps  no  longer  heed. 

Therefore,  with  your  mind  enlightened, 
View  the  path  you're  entering  on; 

Virtue's  soft  and  gentle  features, 
At  a  single  glance  are  known. 

.  mpm  rvnnx  uS  vtwrh  hnv  -^Sanon  -iDonm  o>San  -npe  tan  * 
Vain  world,  fountain  of  vanity,  destroyer  of  happiness!  Can 
thy  vanities  vouchsafe  me  a  heritage1?  or  thy  nothingness  grant 
me  comfort  and  hope? — Bechinoth  Olam,  Chap.  x. 


83 

Virtue  is  no  empty  glitter, 

'Tis  no  phantom,  vision  vain; 
It  affords  us  lasting  pleasures, 

Everlasting  life  it's  gain. 

And,  while  yet  our  sands  are  running, 

Here  below  it  yields  us  peace, 
Joys  that  shall  be  interrupted 

Only  when  those  sands  shall  cease. 

While  I  rove  through  earth's  bright  valleys, 

Virtue!  ever  be  my  guide! 
Guide  me  over  thorns  and  flowers, 

Pleasure's  ebbing,  flowing  tide. 

Naught  but  virtue  e'er  united 

Purest  joy  with  ev'ry  pain; 
And  of  all  in  our  possession, 

Virtue  only  we  retain. 


B.  WORSHIP  OF  GOD. 

CONVERSATION  IV. 

WORSHIP  of  God  is  required  as  a  demand  on 
human  reason,  and  consists  in  the  strictest  observ- 
ance of  all  moral  duties. 

"Reason  ever  carries  a  bright  light  before  me,  and  urges  me 
to  seek  for  the  surest  prop  of  life — this  prop,  is  religion.  Reason 
bids  me  to  strive  to  know  it  in  all  its  parts,  and  to  follow  its 
behests  implicitly."  RACINE. 

T.  If  we,  my  beloved  child,  sum  together  all  the 
results  of  the  observations  we  have  hitherto  made, 
we  shall  find  man  to  be  the  noblest  creature  on 
earth,  and  that  he  was  formed  for  virtue  and  right- 
eousness. Man  alone  is  capable  of  doing  or  avoid- 
ing actions  freely,  of  choosing  them  according  to 
his  ideas  of  right  and  wrong,  without  being  im- 
pelled by  blind  instinct.  Let  us  pause  a  little  in 
this  view  of  the  free  field  of  human  actions,  and 
enquire  how  we  should  make  such  use  of  it,  that  our 
acts  may  redound  to  our  own  satisfaction,  and  that 
when  we  quit  the  stage  of  this  world,  we  may  not 
be  unworthy  of  the  highest  approbation  of  God,  of 


85 

ourselves,  and  of  other  men.*  According  to  which 
standard  should  we  judge  of  the  actions  which  we 
perform  in  this  life? 

P.  We  must  judge  them,  a,  according  to  their 
outward,  and  b,  according  to  their  intrinsic  value, 
or  in  so  far  as  they  are  without  either. 

T.  When  has  an  action  outward  value? 

P.  An  action  has  outward  value  when  it  pro- 
duces temporal  advantages,  as  wealth  and  estates. 

T.  And  intrinsic  value? 

P.  An  action  has  intrinsic  value  when  it  is  per- 
formed more  from  regard  for  what  is  just  and  good, 
than  for  any  temporal  advantage. 

T.  Has  every  action  outward  and  intrinsic  value 
at  the  same  time? 

P.  No;  an  action  can  have  mere  outward  or  mere 
intrinsic  value,  or  both  intrinsic  and  outward,  or 
neither. 

T.  Mention  an  action  that  has  merely  outward 
value? 

P.  When  a  man  acquires  wealth  by  lying,  deceit, 
slander,  flattery,  and  the  like. 

T.  What  action  has  intrinsic  value  only? 

P.  Raising  ourselves  enemies,  and  incurring  per- 
secution by  defending  the  cause  of  justice. 

.  vj>j?3  obiyn  ptapi  wjja  woj  mpip  ^D  * 
Whoever  esteems  his  spirit  highly,  esteems  the  world  but 
little. — Miphchar  Hapeninim. 
9 


86 

T.  In  what  action  can  outward  and  intrinsic 
value  be  united? 

P.  When  a  man  by  honesty,  and  the  perform- 
ance of  his  duty,  acquires  wealth  without  its  having 
been  his  principal  object;  in  which  case  his  actions 
have  both  outward  and  inward  value. 

T.  What  action  can  have  neither  kind  of  value? 

P.  That  by  which  we  incur  contempt,  or  other 
just  punishments. 

T.  What  are  those  actions  called  which  have 
mere  outward  value? 

P.  They  are  called  interested,  selfish. 

T.  And  always  flow  from  the  impure  fountain  of 
sensual  desires.  But  from  what  source  spring 
actions  of  intrinsic  value? 

P.  Disinterestedness. 

T.  And  their  mainspring  is  love  of  honesty,  and 
their  object  is,  the  fulfilling  of  the  eternal  laws  of 
God,  as  the  requisitions  of  pure  reason.  The  in- 
ward value  of  good  intentions  and  actions  remains, 
be  the  immediate  consequence  what  it  may.  God 
regards  only  the  heart.*  Only  honest,  disinterested 
persons  deserve  and  enjoy  true  esteem.  But  the 
thoughts  and  conduct  of  interested  persons  produce 
nothing  but  the  feeling  of  contempt.! 

ijja  lo1?  wem  * 
God  requires  only  the  heart. — Men  Ezra.    Exod.  xxxi. 

f  If  you  assume  the  principle  of  the  pursuit  of  happiness, 
as  the  impelling  power  of  your  conduct,  instead  of  the  free  in- 


87 

What  objects  have  merely  outward  value? 

P.  Mere  outward  value  belongs  only  to  things 
which  we  can  possess,  as  property,  for  example, 
houses,  animals. 

T.  And  which  have  intrinsic  value,  or  merit? 

P.  This  belongs  to  men,  they  being  reasonable 
and  moral  agents. 

T.  For  what  purposes  may  things  be  employed? 

P.  They  may  be  employed  as  means  for  the  at- 
tainment of  all  unforbidden  ends. 

T.  May  men  also  be  employed  as  mere  means? 

P.  No,  but  as  having  objects  to  attain  themselves; 
otherwise  we  abuse  their  dignity  as  men. 

T.  A  just  conclusion,  my  young  friend.  Treat 
not  therefore  yourself  nor  others  as  mere  means. 
Never  employ  your  reason  for  merely  selfish  pur- 
poses, forgetting  meanwhile  the  principal  object  of 
your  existence.  Never  abuse  others  to  promote 
your  own  selfish  interests.  Every  person  is  like 
yourself,  the  child  of  God.  In  our  existence,  birth, 
death,  necessities,  duties  and  hopes,  we  all  have 
one  nature;  and  the  degeneracy  of  thousands  even 

ward  impulse  for  what  is  right,  the  gradual  death  of  all  mo- 
rality will  follow.  Reason  would  then  merely  fill  the  office  of 
a  handmaid  to  your  inclination,  and  lose  its  power  of  deciding 
and  convincing. 


Esteem  it  (reason)  highly;  it  will  put  you  equal  in  rank  to 
princes.  —  Talm.  Hieros.  Nasir,  Chap.  v. 


88 

does  not  justify  misanthropy.  —  Malachi  ii.  10.  — 
Ever  act  virtuously  ! 

What  does  the  law  lay  down  as  the  cardinal 
principle  by  which  we  should  be  governed  in  all 
our  intercourse  with  others? 

P.  It  is:  Do  always  unto  others  as  you  might 
justly  wish  them  to  do  to  you  and  others. 

T.  This  rule,  my  dear  child,  is  of  the  highest 
importance;  regard  for  it  must  ever  give  our  will 
its  proper  direction,  and  chiefly  there  where  we  feel 
an  inclination  to  act  otherwise.  If,  for  instance,  any 
one  has  wronged  you,  you  will  perhaps  feel  a  desire 
for  revenge;  but  you  should  be  able,  by  overcoming 
this  desire,  to  forgive,  and  to  benefit  him  who  has 
wronged  you;  and  reflect,  how  overjoyed  you  would 
be  to  receive  such  treatment  from  others  in  case 
you  had  done  them  wrong  yourself.  This  victory 
of  reason  exalts  your  dignity,  and  blesses  you  with 
the  purest  self-satisfaction.  All  sin  springs  from 
an  insufficient  regard  of  this  law.* 

P.  Assist  me,  God!  in  conflict's  hour 
O  increase  my  spirit's  power! 
Over  passion's  wild  array 
May  I  reason's  sceptre  sway: 
May  I  be  in  every  state 
Watchful  and  considerate. 


»>i  mm  SNDIP  Km 
When  thy  left  retreats',  thy  right  must  advance.  —  Sanhedrin, 
page  107  1;  Sota,  page  47  1. 


89 


THE  DUTIES. 

T.  As  you  are  now  able  to  judge  of  the  merits 
and  demerits  of  actions,  we  will  apply  the  test  of 
merit  to  the  duties  which  we  have  to  perform 
in  this  pilgrimage  of  life.  But  first  I  wish  you  to 
define  the  word  duty. 

P.  By  duty  we  understand  the  obligation  to  think 
and  act  in  conformity  with  the  commands  of  reason 
and  the  holy  Scriptures. 

T.  How  are  duties  divided? 

P.  Duties  are  divided  into  a,  the  duties  of  man 
to  God;  b,  towards  himself;  and  c,  towards  other 
men.* 

*  Duty,  in  its  limited  sense,  or  unconditional  and  perfect 
duty,  is  that  which  is  accurately  defined  by  the  laws  of  morality, 
and  informs  us  what  and  how  much  is  to  be  done.  The  obliga- 
tions to  observe  them  can  never  be  annulled.  To  these  belong 
all  the  duties  of  justice.  Duty  in  its  extended  sense,  or  condi- 
tional, imperfect  duty,  is  that  in  which  the  moral  laws  do  not 
accurately  define  what  and  how  much  is  to  be  done.  Hence, 
there  is  room  for  choice.  Thus  morality  commands  me: 
"Assist  the  poor."  It  gives  me  the  principle,  but  I  must 
define  farther  to  what  extent  and  how  often  I  can  give, 
according  to  my  circumstances,  and  my  own  necessities. 
We  are  more  virtuous  the  more  we  fulfil  the  most  indefinite 
duties  as  strictly  as  we  would  the  most  definite,  the  more  our 
conscience  impels  us  to  the  fulfilment  of  duties.  The  follow- 
ing sentence  is  truly  correct: 
9* 


90 

T.  a.  —  What  duties  have  we  to  fulfil  towards 
God? 

P.  Towards  God  we  have  chiefly  the  duty  of 
reverence,  which  requires  veneration  of  his  great- 
ness, love  and  prayer. 

T.  Since  we  must  have  regard  for  all  reasonable 
beings,  we  must  therefore  have  the  more  reverence 
for  God,  the  most  exalted  of  all  beings.  This  duty 
affords  us  the  sweetest  and  most  enduring  of  all 
pleasures,  because  its  object  to  the  great  Supreme, 
and  because  it  corresponds  with  the  requirements 
of  our  hearts.  There  is  no  act  demanded  of  us 
which  is  more  sublime  and  soothing  than  the  ado- 
ration of  God.* 

But  how  should  we  outwardly  show  that  we  adore 
God? 

P.  We  should  show  it,  1,  by  avoiding  all  thoughts 
and  actions  which  are  contrary  to  the  divine  will; 
2,  by  the  proper  use  of  all  our  mental  and  physical 
powers,  for  the  promotion  of  all  that  is  good. 

T.  How  is  adoration  to  God  farther  shown? 


rpSx  aipn  DN  vmi  ijuaa  rrrojrD  i1?  n-o 
Fly  from  every  violation  of  duty  as  from  a  serpent;  if  you 
approach  it  you  shall  be  wounded.  —  Kelt  Yakar,  xxviii.  2. 


-    nDT  >D  'n  x-v  nonnnn 
Worshipping  God  excels  all  things;  a  man  fearing  God, 
wherewith  can  he  be  compared]  —  Mew  Enayim,  xvi.  2. 


91 

P.  In  this,  that  we  always  speak  with  the  highest 
reverence  of  the  Deity  and  things  divine;  that  we 
say  nothing  and  do  nothing  that  could  in  any  man- 
ner, in  ourselves  or  others,  diminish  the  idea  of  the 
exaltedness  of  God. 

T.  Mention  a  few  cases  in  which  this  duty  of 
venerating  God  would  be  violated. 

P.  Blasphemy,  perjury,  and  cursing;  finding  fault 
with  God's  works,  false  devotion,  hypocrisy,  infi- 
delity, making  game  of  religion,  unnecessary  swear- 
ing, and  the  like. 

T.  And  also  calling  on  God  to  assist  us  in  per- 
forming immoral  actions. 

What  else  is  our  duty  in  worshipping  God? 

P.  That  we  should  glorify  His  name. 

T.  How  is  God's  name  glorified? 

P.  By  our  advancing  the  true  knowledge  of  God, 
by  combating  superstition,  religious  fanaticism  and 
unbelief,  by  prayer  and  other  devotional  exercises. 

T.  Also  by  keeping  sacred  the  laws  of  God, 
joyfully  obeying  them,  being  satisfied  with  our  lot, 
and  having  an  unshaken  trust  in  God.  Nothing  on 
earth  can  suffice  us;  in  God  alone  our  peace  is  firmly 
established.  If  our  course  of  life  makes  us  worthy  of 
His  love,  we  have  obtained  our  glory,  our  fountain 
of  life,  and  our  crown.  From  things  divine  there 
is  nothing  to  fear.  Therefore  let  what  is  holy,  ever 
be  holy  to  you;  and  let  the  pure  worship  of  God, 


and  the  glorifying  of  His  eternal  name  be  the  life  of 
your  life.* 

P.  Hallelujah!  sing  to  God  the  Lord, 
O!  let  his  name  for  ever  honoured  be! 

Him  glorify,  ye  nations  far  and  near, 
And  sing  his  praises  through  eternity. 

Day  unto  day  makes  known  his  unending  power, 
The  starry  firmament  proclaims  His  praise, 

Him  the  divine  creation  glorifies, 
And  all  the  earth  makes  known  His  wondrous  ways. 

T.  b.  —  What  duties  have  we  towards  ourselves? 

P.  1.  —  Every  person  must  earnestly  exert  him- 
self to  retain  and  exalt  his  dignity  as  a  human  being. 

T.  Why  is  this  the  first  duty  towards  himself? 

P.  Because  man  as  a  reasonable  being  has  capa- 
city to  exercise  moral  actions,  and  the  striving  to 
live  morally  is  the  basis  of  all  duties. 

T.  Wherein  consists  the  retaining  and  exalting 
of  our  dignity? 

P.  It  consists  in  the  strictest  obedience  to  the 
dictates  of  reason,  in  abstaining  from  all  that  hu- 
manity, reason,  duty,  and  religion  forbid. 

T,  Very  true,  my  dear  child!  Better  to  lose 
health,  fortune,  and  life,  than  to  act  contrary  to  an 


The  adoration  of  God  is  the  beginning  of  love  to  Him; 
walking  in  his  ways  is  'the  beginning  of  righteousness.  —  Kad 
flakemach,  ix.  3. 


93 

enlightened  reason.  No  one  has  a  right  to  induce 
or  compel  us  to  dishonour  ourselves. — What  means 
lead  to  the  high  object  in  view? 

P.  Temperance,  sobriety,  propriety,  chastity,  and 
a  constant  effort  to  govern  all  our  desires. 

T.  And  humility,  the  twin  sister  of  love,  cheer- 
fulness, the  approbation  of  our  consciences,  general 
esteem,  health  and  enjoyment,  follow  in  the  foot- 
steps of  these  virtues.* 

P.  No,  never  shall  my  dignity 

By  me  be  desecrated; 
My  costly  gem,  my  ornament, 

Could  ne'er  be  compensated. 

T.  What  further  duty  have  we  towards  our- 
selves? 

P.  2. — To  preserve  our  life. 

T.  What  is  the  reason  of  this  duty? 

P.  If  we  shorten  our  life,  we  cannot  do  as  much 
good  as  we  should. 

T.  How  are  we  to  preserve  our  life? 

P.  By  avoiding  all  intemperance  and  other  vices, 
by  taking  the  necessary  food,  and  by  employing  the 
proper  remedies  in  sickness. 


DI  npow  J?NI  nxin  \iy  ten  rhyd?  HD  jn  * 
Know  what  is  above  thee;  an  eye  which  sees  and  an  ear  which 
hears  all  things;  and  that  all  thy  actions  are,  as  it  were,  writ- 
ten in  a  book. — Jfboih  ii. 


94 

T.  May  we  in  no  case  expose  our  lives  to  dan- 
ger? 

P.  When  the  preservation  of  the  life  of  others, 
the  defence  of  our  country,  or  the  vindication  of 
our  principles  require  our  life  to  be  perilled;  and 
then  are  we  not  at  liberty  to  expose  our  life  to  im- 
minent danger  needlessly.* 

7\  In  this  we  display  genuine  heroism  and  true 
love  of  glory.  But  even  in  war  we  must  cherish 
humanity,  and  not  sacrifice  more  lives  than  the  ful- 
filling of  imperious  duties  demands. — By  what  sins 
would  we  shorten  life? 

P.  By  cowardice  in  bearing  the  hardships  of  life, 
and  self-destruction  which  it  would  cause,  by  teme- 
rity, intemperance,  debauchery,  and  the  like. 

T.  Even  in  days  of  misfortune,  a  man  has  oppor- 
tunities of  exalting  his  dignity,  and  being  useful  to 

*  We  must  not  spare  our  life  when  it  is  required  for  the 
great  design  of  the  world — the  promotion  of  the  highest  moral 
good.  To  this  calling  we  must  remain  true,  though  it  cost  us 
wealth  and  life.  Yet  it  would  be  an  immoral  action,  and  a 
dishonour  to  humanity  in  our  own  persons,  if  we  were  design- 
edly to  sacrifice  our  life,  if  this  could  be  avoided,  even  if  by  so 
doing  we  might  promote  the  happiness  of  others;  since  we  are 
not  at  liberty  to  serve  another  person  to  the  injury  of  ourselves. 
Only  unavoidable  self-sacrifice  can  be  permitted,  since  all  men 
alike  are  creatures  of  God. 

•bv  Y?PI  nnNty  I^D  i1?  jn 

Give  him  (God)  his  own;  for  thou  and  thine  are  his. — 
Talm.  Moth,  iii.  8.  1  Chron.  xxiv. 


95 

the  world  by  the  exercise  of  virtue.  How  base  and 
cowardly  would  it  then  be  for  us  to  abandon  the 
post  which  God  has  assigned  us!  God  watches  us 
everywhere,  and  will  assuredly  rescue  us  from  the 
greatest  dangers,  if  it  be  consistent  with  His  good- 
ness and  wisdom.* 

P.  Take  courage,  still  be  undismayed, 

Though  fortune  sometimes  frown, 
Though  notwithstanding  all  thy  load, 

New  burdens  bear  thee  down. 
Remember  honour's  wreath  will  grace, 

And  happy  days  will  bless  our  race, 
If  we  will  raise  our  spirit's  eye, 

To  him  who  dwells  above  the  sky. 

T.  What  other  duties  do  we  owe  to  ourselves? 

p.  3.  —  \Ve  should  endeavour  to  maintain  and 
advance  the  pre-eminence  which  has  been  imparted 
to  our  soul. 

*  The  highest  degree  of  vice,  and  one  connected  with  ap- 
parent deliberation  and  reflection,  has,  in  a  physical  point 
of  view,  an  appearance  of  heroism,  but  morally  viewed,  it  is  a 
paroxysm  in  which  the  living  principle  is  robbed  of  all  the  free 
use  of  its  energies,  and  in  which,  consequently,  the  physical 
strength  is  based  upon  the  relaxed  state  of  the  moral  governing 
powers;  for  when  the  moral  principle  is  silent,  and  its  impelling 
power  is  arrested,  mere  unassisted  nature  steps  on  the  stage, 
whether  it  displays  itself  in  a  physical  or  intellectual  capacity. 


Many  sin  without  its  being  their  intention,  many  err  without 
perceiving  it.  —  Midrash. 


96 

T.  What  end  is  to  be  attained  by  the  perform- 
ance of  this  duty? 

P.  The  greater  the  spiritual  perfection  is  which 
we  possess,  the  more  securely  will  we  attain  the 
object  of  our  existence. 

T.  What  must  we  do  in  accordance  with  this 
duty? 

P.  We  must  judiciously  exert  all  the  capacities 
of  our  soul,  and  by  this  means  improve  them.* 

T.  That  is,  we  should  exercise  our  senses,  reflec- 
tion, imagination  and  reason,  cultivate  our  moral 
sentiments,  and  ennoble  our  tastes.  What  results 
will  spring  from  the  performance  of  this  duty? 

P.  Honour,  esteem,  usefulness,  and  all  the  hap- 
piness incident  to  life. 

T.  Can  you  mention  the  means  to  be  used  for  the 
attainment  of  these  desirable  results? 

P.  Industry,  appreciation  of  time,  abstemiousness, 
constancy,  and  patience. 

T.  Unfortunately  there  are  too  many  persons  who 
neglect  the  cultivation  of  their  mental  faculties, 
waste  their  time  in  debauchery  and  idleness,  and 
even  despise  true  civilization  and  those  who  seek 
to  advance  it.  Shun,  therefore,  my  dear  child,  self- 
ishness, idleness,  whims,  dissipation,  pride,  rude- 


by*  DIN  3mN  * 

Understanding  is  the  friend  of  man; — folly  his  foe. — Meno* 
rath  Hamaor. 


97 

ness,  aversion  to  labour,  prejudice,  and  all  kindred 
vices,  so  that  you  may  never  be  counted  among  the 
ranks  of  those  miserable  beings  who  are  the  more 
unfortunate,  the  more  fortunate  they  fancy  them- 
selves in  the  moral  waste  in  which  they-jnove.* — 
What  farther  duty  have  we  to  perform? 

P.  4. — The  preservation  of  our  health;  for  by  the 
want  of  bodily  health,  we  are  prevented  from  pro- 
perly performing  our  duties. 

T.  But  how  can  we  preserve  our  health? 

P.  By  temperance,  precaution,  careful  diet,  the 
avoiding  of  excesses  and  other  vices,  by  strength- 
ening our  bodies  through  industry,  taking  fresh 
air,  and  cleanliness. 

T.  What  faults  are  in  opposition  to  this  duty? 

P.  Sloth,  effeminacy,  imprudence,  false  modesty 
and  uncleanliness. 

T.  Have  we  no  other  duties  to  perform  towards 
ourselves? 

P.  5. — Yes;  it  is  our  duty  to  preserve  and  to 
augment  our  temporal  possessions. 

T.  What  is  the  reason  of  this  duty? 

P.  This  is   our   duty  because   its   performance 


The  fool  has  his  understanding  in  his  mouth,  but  the  wise 
man  has  his  mouth  filled  with  his  understanding. — Orchoth 
Chayim,  xxvii.  1. 
10 


98 

contributes  greatly  to  the  attainment  of  our  highest 
object,  and  is  consistent  with  the  moral  law.* 

T.  This  is  the  case  when  this  duty  is  performed 
in  an  honourable,  lawful  and  permitted  manner.  But 
should  the  performance  of  this  duty  be  the  principal 
motive  of  our  actions? 

P.  By  no  means:  all  our  actions  should  spring 
from  a  proper  self-appreciation,  from  a  love  for  that 
which  constitutes  our  permanent  happiness,  but 
never  from  an  egotistical,  ungenerous  self-love.t 

T.  He  who  feels  delighted  with  his  worthless 
earthly  riches,  who  views  them,  not  as  means,  but 
as  a  fortune,  (property,  as  they  are  often  impro- 
perly called,)  is  a  servant  of  gold,  is  in  a  measure 
a  worshipper  of  idols.  Earthly  possessions,  if  em- 
ployed for  a  hallowed  purpose,  are  of  great  value; 
but  if  used  for  unhallowed  purposes,  they  encumber 
our  souls  with  a  load  of  sin. 


Understanding  without  wealth,  is  like  feet  without  shoes; 
wealth  without  understanding  is  like  shoes  without  feet. — 
Miphchar  Hapeninim,  xxiv.  2. 

.  np-ix  fiDD  nSc  f 

Beneficence  is  the  salt  of  wealth;  i.  e.  charity  is  the  cause  of 
the  preservation  of  wealth  to  the  possessor. — Talm.  Ketuboth, 
Ixvi.  2. 


99 

P.  'Tis  true  that  God  forbids  us  not 

To  have  on  earth  possessions, 
But  he  has  made  our  duty  plain, 

And  punishes  transgressions. 
Low  avarice  degrades  the  soul, 

And  checks  each  high  desire, 
And  quench'd  by  love  of  glimmering  ore 

Is  virtue's  gentle  fire: 
E'en  reason's  made  a  mockery, 
And  paltry  gold  a  deity. 

T.  What  possessions  do  you  call  temporal? 

P.  To  temporal  possessions  belong  external  free- 
dom in  the  choice  of  actions,  wealth,  food,  residence, 
reputation,  and  social  connections. 

T.  May  Providence  bountifully  bestow  these  pos- 
sessions upon  you,  and  assist  you  to  make  constant 
use  of  them  for  the  acquisition  of  those  blessings 
which  can  never  be  taken  from  you,  which  shall 
accompany  you  from  time  into  eternity  —  namely, 
for  the  acquisition  of  virtue  and  greatness  of  soul. 
Regard  what  is  enduring,  not  merely  what  is  showy; 
then  will  you,  like  our  holy  ancestors,  be  rich  even 
in  poverty,  and  blessed  by  the  inward  unfailing 
fountain  of  contentment.* 

c.  What  duties  have  we  to  perform  towards  other 
persons? 

P.   1.  —  We  must  have  proper  respect  for  all  men, 


OIN  SDD  "vvy  NID  e>"n>  NTOH  iS  ~vw  HDD  iS  HB>  ^D  * 
He  is  richest  who  is  content  with  what  God  has  allotted 
him.  —  Miphchar  Hapeninim. 


100 

and  maintain  and  improve  their  dignity  as  human 
beings.* 

T.  On  what  basis  is  this  duty  founded? 

P.  The  same  on  which  the  first  duty  towards 
ourselves  is  founded.  The  duty  of  every  being 
capable  of  virtue,  is  to  be  virtuous;  and  to  esteem 
as  less  than  ourselves  any  creature  whom  God  has 
formed  for  the  same  high  destiny  with  us,  would 
certainly  displease  our  common  Father.! 


*  When  we  speak  of  the  moral  and  not  of  natural  laws,  we 
have  in  view  a  moral  world,  the  state  of  which  we  can  only 
understand  by  an  analogy  with  the  physical  world.  Attraction 
and  repulsion  are  in  their  various  relations  the  two  principles 
of  material  nature.  According  to  analogy  with  this,  rational 
beings  on  earth  are  directed,  1,  to  approach  each  other  con- 
tinually by  the  power  of  mutual  love,  and  2,  to  maintain  a 
proper  distance  out  of  the  principle  of  respect  which  they  owe 
to  each  other.  Love  and  respect  therefore,  in  a  practical  sense, 
are  the  two  moral  powers,  of  which  neither  can  be  neglected 
without  prejudice  to  morality.  The  former  as  the  principle  of 
benevolence  is  duty  in  its  extended  sense;  and  the  latter,  as  the 
principle  of  limiting  our  self-estimation  by  an  appreciation  of 
the  dignity  of  human  nature  in  the  person  of  others,  is  duty 
in  its  more  limited  sense. 

v1??  iprrn  njwa  "Jy1?  ySo  m'jDni  vanp  DN  anpnm  VJOB>  nx  aniNn  f 

.  ruy  'm  anpn  IN  new  avion 

He  who  loves  his  neighbour,  and  respects  his  kindred,  and 
rescues  the  poor  from  want — of  him  the  Scriptures  say:  When 
thou  callest,  God  will  answer  thee. — Talm.  Sanhedrin,  Ixxvi.  2. 


T.  Must  we  then  have  regard  for  all  men,  even 
the  sinner? 

P.  We  may  not  exclude  from  the  number  of 
mankind  even  him  whom  we  consider  the  greatest 
sinner;  and  therefore  we  dare  not  violate  in  regard 
to  him  the  duties  of  philanthropy,  be  this  in 
thoughts,  words,  or  actions. 

T.  But  is  this  not  countenancing  vice? 

P.  By  no  means!  If  we  abhor  vice  ever  so  much, 
every  man  is  still  made  in  the  image  of  God,  and 
never  ceases  to  be  our  brother.  We  cannot  look 
into  his  heart.  God  punishes  the  sins  of  the  heart; 
and  the  authorities  can  punish  the  sins  against  the 
peace  of  the  state  only. 

T.  What  should  we,  according  to  this  view,  not 
permit  ourselves  towards  other  men? 

P.  We  should  not  speak  ill  or  injuriously  of  any 
man,  nor  impute  bad  motives  to  his  actions,  nor 
deny  his  good  qualities,  and  less  than  all,  rejoice 
over  his  faults;  but  we  should  pity  the  vicious,  and 
endeavour  to  improve  them. 

T.  According  to  the  precepts  of  universal  phi- 
lanthropy, we  should  also  endeavour  to  remove 
ignorance,  error,  and  immorality;  and  try  to  pro- 
mote a  regard  for  religion,  good  morals,  and  the 
laws  of  the  state;  to  advance  a  correct  mode  of  in- 
dependent thinking,  vindicate  human  rights,  esta- 
blish religious  conduct,  permit  freedom  of  con- 
10* 


1-0,2 

science,  defend  the  innocent,  help  the  needy,  and 
to  combat  all  injurious  prejudices.* 

P.  We  should  prove  our  love  for  others  not  only 
by  good  wishes,  but  also  by  good  actions. 

T.  Yes;  this  is  true  as  a  general  principle;  still 
justice  goes  before  mercy,  and  hence  we  must  not 
steal,  nor  cheat  others  in  order  to  assist  the  poor.  — 
What  virtues  spring  from  the  cultivation  of  the  sen- 
timents we  have  mentioned? 

P.  Philanthropy,  patriotism,  fidelity,  readiness 
to  serve  others,  active  morality,  devotion,  justice, 
equity,  mercy,  liberality,  gratitude,  tolerance  and 
mildness. 

T.  Philanthropy,  then,  is  the  beautiful  band  around 
the  garland  of  virtue.  We  are  under  obligations  to 
all  mankind,  to  high  and  low,  rich  and  poor,  rude 
and  enlightened,  sable  and  white,  friends  and  foes, 
good  and  bad.  Philanthropy  rewards  us  often  in 
this  world  even,  and  causes  us  to  feel  the  noblest 
pleasure,  a  delight  to  which  nothing  is  equal  in 
purity. 

Before  we  pass  to  the  second  class  of  duties,  you 
can  perhaps  tell  me  in  how  many  points  of  view  the 
love  of  man  may  be  considered? 

P.  It  may  be  considered  as  twofold;    1,  love  of 


He  who  has  unjustly  accused  his  neighbour  of  any  offence, 
must  endeavour  by  all  possible  means  to  satisfy  him.  —  Talm. 
Berachoth,  xxxi.  2. 


103 

man  (benevolence)  arising  from  prudence,  or  one 
which  is  connected  with  the  expectation  of  some 
advantage;  and  £,  arising  from  impulse,  which  is 
not  founded  on  principles  of  reasoning,  and  seeks 
for  no  return. 

T.  Which  of  these  two  have  we  just  considered 
according  to  its  inestimable  worth? 

P.  The  latter;  for  love  of  man  springing  from 
interested  motives,  is  mere  cold  selfishness,  and  not 
genuine  philanthropy.* 

T.  What  is  the  second  duty  which  we  have  to 
observe  towards  others? 

P.  We  must  strive  to  preserve  their  life  and  health. 

T.  What  should  we  accordingly  do,  and  what 
leave  undone? 

P.  We  should  not  kill,  nor  injure  the  health  of 
others,  wound  their  feelings,  lead  them  into  dan- 
gers not  required  by  duty,  nor  seduce  them  from 
the  path  of  duty;  we  are  also  bound  never  to  omit 
rescuing  others  from  perils,  be  this  at  the  expense 

*  The  love,  says  the  ingenious  Stolberg,  which  binds 
together  the  brethren  of  an  order,  is  very  equivocal.  It  is  a 
branch  which,  springing  from  the  wild  stem  of  self-love,  is 
nourished  from  its  bitter  roots,  and  bears  sour  fruit  if  it  has  not 
been  inoculated  with  love  of  the  Lord,  which  alone  produces 
the  fruit  pleasing  to  God,  that  is,  a  more  refined  love  for  our 
fellow-beings.  "All  selfish  love  vanishes  as  soon  as  the  im- 
pelling motives  have  ceased  to  exist;  pure  love  never  ceases." 
— Moth  v. 


104 

of  our  health,  our  strength,  and  even,  under  some 
circumstances,  our  life. 

T.  This  duty  also  requires  of  us  to  assist  the 
sick,  and  to  endeavour  to  prevent  that  kind  of 
bravery  in  arms  which  is  reckless  of  human  life, 
cruelty,  and  every  species  of  ill-treatment  of  living 
things. 

How  should  we  then  conduct  ourselves  to  avoid 
the  committing  of  such  sins,  and  to  live  in  accord- 
ance with  wisdom? 

P.  We  should  excite  no  one  to  anger,  by  words 
or  deeds,  always  avoid  giving  cause  for  quarrel; 
be  circumspect,  prudent,  amiable,  and  undaunted, 
and  entertain  correct  ideas  of  honour.* 

T.  What  farther  is  our  duty? 

P.  3.  —  We  should  leave  every  one  in  undisturbed 
possession  of  what  is  his. 

T.  Why? 

P.  Because,  since  we  are  bound  to  treat  every 
man  as  a  being  created  for  a  wise  purpose,  we  are 
not  at  liberty  to  violate  the  right  he  has  to  his 
justly  acquired  wealth.! 

IDJ?D  nytto  vjj?n  D'-on  rwhv*  ^N  pjnw 


Three  classes  of  men  are  discovered  in  three  ways  only; 
the  meek  in  his  anger,  a  hero  in  war,  and  a  friend  in  need.  — 
Baba  Metzia,  Ixxxiv.  1. 

f  The  government  alone,  and  this  only  when  the  laws  require 
it,  has  a  right  to  deprive  an  individual  for  a  time,  or  for  life, 
of  a  part  of  his  property. 


105 

T.  Which  are  the  possessions  of  which  we  are 
prohibited  to  deprive  any  one? 

P.  External  freedom,  wealth,  his  capacities  for 
action,  and  the  exercise  thereof,  acquired  property, 
honour,  friends,  his  sphere  of  action  and  lawful  en- 
joyments. 

T.  What  rules  of  conduct  should  we  therefore 
adopt  for  practical  life? 

P.  Never  to  deceive,  always  to  keep  and  fulfil 
our  promises  to  the  utmost  of  our  power,  never  to 
take  the  advantage  of  others  in  trade,  to  be  equitable 
and  grateful,  and  ever  ready  to  repair  past  errors. 

T.  Also  to  return  to  the  proper  owner  whatever 
has  been  entrusted  to  us,  or  what  we  have  found; 
and  in  short,  to  violate  no  rights  in  regard  to  others 
which  we  would  wish  to  be  kept  inviolate  in  regard 
to  ourselves.*  —  What  vices  ought  we  accordingly  to 
avoid? 

P.  It  is  our  duty  to  avoid  every  species  of  vice; 
but  we  should  be  particularly  guarded  against  vio- 
lence, theft,  deceit,  cunning,  falsehood,  slander, 
ingratitude,  selfishness  and  obstinacy. 

T.  And  these  faults  will  be  shunned  by  every 
one  who  is  not  under  the  influence  of  that  erroneous 
opinion,  "That  what  many  do,  we  also  may  do."  — 
But  what  is  the  fourth  duty? 


mon  N    ninr>  -ttu  najn  nspx 
Happy  is  the  man  who  never  errs,  and  never  loses  sight  of 
probity.  —  Midrash  Rabba.  cvi.  4. 


106 

P.  We  should  invariably  speak  the  truth,  be 
honest,  and  avoid  every  falsehood. 

T.  What  is  the  reason  of  this  duty? 

P.  Because,  every  falsehood,  with  which  we 
intend  to  deceive  another,  is  an  offence  not  only 
against  the  person  we  wish  to  deceive,  but  likewise 
against  mankind  in  general,  and  against  God. 

T.  How  are  we  then  to  act  in  this  respect? 

P.  We  should  never  dissemble  and  never  conceal 
the  truth. 

T.  Neither  must  we  lie  to  gain  any  advantage.* 
If  the  government  requires  of  you  to  declare  what 
you  know,  you  dare  the  less  violate  the  strictest 
truth,  since,  perhaps,  the  fortune  and  life  of  others 
depend  on  what  you  may  tell.t — But  must  we 
always  say  all  that  we  know? 

P.  Veracity  does  not  require  that  we  should, 
when  it  is  not  demanded  by  the  civil  authorities, 
state  to  other  persons  all  that  we  know.  The  vir- 
tue of  discretion  should  never  be  lost  sight  of.  We 

*  Veracity  is  a  duty  so  long  as  it  does  not  interfere  with  a 
higher  duty;  for  example,  if  justice  should  stand  in  opposition 
to  the  dqty  of  telling  the  truth;  in  such  an  extreme  case,  which 
is  of  rare  occurrence,  the  concealment  of  truth  may  be  allow- 
ed, to  prevent  injustice,  as,  for  example,  the  destruction  of 
our  life  by  the  hands  of  an  enemy. 

.  imENn  SN  is1?  DNI  inncx  trnco  natn  V?  ina  DN  f 
If  a  thing  is  as  clear  to  you  as  the  sun,  then  speak  it,  but  if 
otherwise,  speak  it  not. — Talm.  Sanhedrin,  vii.  2. 


107 

ought  to  know  what  we  say,  but  not  always  say 
what  we  know.* 

T.  Very  true;  but  should  we  not  also  affirm  with 
an  oath  what  we  assert? 

P.  Not  without  necessity:  whoever  swears  to 
every  trifle,  knows  not  the  importance  of  an  oath, 
and  deserves  therefore  in  a  less  degree  to  be  be- 
lieved.f 

T.  An  honourable  open-hearted  man  does  not 
permit  himself  to  tell  a  lie  even  in  jest,  and  requires 
no  oath  to  confirm  what  he  says.  His  yea  is  yea, 
his  nay,  nay.  Falsehood,  knavery,  dissimulation, 
boasting  and  garrulity  destroy  all  confidence  and 
intimacy  in  our  social  intercourse,  and  produce  dis- 
trust and  quarrels.  All  men  are  not  able  to  give, 
and  no  man  can  give  to  all;  but  honesty  we  owe  to 
every  one;  and  though  we  sometimes  may,  or  even 
should,  conceal  the  truth  out  of  a  due  regard  for 
others,  still  are  we  never  permitted  to  say  what  is 
untrue.  But  to  trifle  with  an  oath,  that  is,  to  use  it 
without  cause,  is  a  fearful  crime.  —  Have  we  not  still 
other  duties  to  perform  under  peculiar  circum- 
stances? 


Whoever  speaks  much  that  is  useless  is  easily  brought  to 
sin.  —  Moth  i. 


Viyn  itpcj  -\DIB>  nSw  VB  now  f 
Whoever  guards  his  lips  from  oaths,  guards  himself  also 
from  evil,  and  falls  not  easily  into  sin.  —  Menoralh  Hamaor. 


108 

P.  Yes,  the  peculiar  circumstances  in  which  we 
find  ourselves  placed,  impose  on  us,  besides  the  ge- 
neral ones,  particular  duties,  which  should  be  the 
more  inviolable  since  they  are  sacred  in  a  two-fold 
respect. 

T.   Name  some  of  their  peculiar  duties. 

P.  Duties  towards  the  government,*  and  all  the 
persons  who  administer  it;  towards  our  country 
and  our  fellow-citizens;  duties  towards  our  parents 
and  teachers;  reciprocal  duties  between  husband  and 
wife,  and  those  between  parents  and  children,  and 
between  masters  and  servants,  apprentices  and  per- 
sons employed  in  work. 

T.  What  duties  are  we  to  observe  towards  the 
head  of  the  government? 

P.  We  owe  him  the  most  perfect  fidelity  and 
implicit  obedience;  we  should  therefore  love  him 
as  a  tender  parent,  who  constantly  provides  for  the 
well-being  of  his  children,  and  implore  our  heavenly 
Father  for  his  success,  and  for  the  success  of  those 
who  are  associated  with  him  in  the  government.! 

.  mynn  "?N  D^IO  oy  -jSoi  ya  'n  nx  NT  * 

My  son  fear  God  and  the  king,  and  engage  not  with  rebels. 
— Prov.  xxiv.  21. 

o^Sa  o^n  injn  ns  a>'N  nNTin  N%I?Dt?Ntt>  mobn  "?ti>  noi'jza  V?flnD  MH  f 

Pray  for  the  happiness  of  the  government  and  his  counsel- 
lors. Without  reverence  for  the  same,  men  would  devour  each 
other. — Moth  Hi.  2. — How  can  he  be  blessed  who  is  un- 
faithful to  his  sovereign  and  to  God? — Bechinoth  0/am,Chap.  iii. 


109 

T.  Have  we  no  duties  to  perform  except  towards 
the  chief  magistrate? 

P.  We  owe  his  counsellors  and  officers,  through 
whose  faithful  co-operation  the  public  weal  is 
guarded  and  promoted,  gratitude,  reverence,  love, 
and  obedience  for  their  beneficial  services,  and 
should  pray  to  God  to  lend  them  his  assistance  in 
the  discharge  of  their  duties. 

T.  What  have  we  to  do  and  what  to  omit,  ac- 
cording to  these  dictates  of  reason  and  religion? 

P.  We  should  strictly  obey  the  laws  of  the 
country;*  never  transgress  them  either  publicly  or 
privately;  support  the  institutions  established  for 
the  public  good,  pay  honestly  the  taxes  imposed  for 
the  support  of  the  state,  and  never  permit  ourselves 
to  do  anything  that  might  be  detrimental  to,  or 
subversive  of,  the  institutions  or  interests  of  the 
country. 

T.  Which  land  do  you  call  your  country? 

P.  That  in  which  we  were  born  and  educated,  to 
which  we  owe  many  obligations  from  our  very  in- 
fancy, or  that  which  we  have  chosen  as  our  place  of 
residence,  where  we  enjoy  the  protection  of  the  laws, 
and  obtain  our  livelihood;  to  either  of  these  we 
actually  belong — and  it  is  our  country. 


.wn  NiroSm  Nj-n  * 

The  laws  of  our  states  are  obligatory  upon  Israelites  like- 
wise.— Talm.  Berachoth,  Iviii. 
11 


110 

T.  What  are  the  duties  of  a  man  in  reference  to 
his  country? 

P.  He  should  love  and  esteem  it  above  all  things; 
prove  himself  worthy  of,  and  grateful*  for  all  the 
benefits  he  enjoys  therein;  promote  its  prosperity, 
and  support  its  laws  without  regarding  any  sacrifice 
as  too  great,  and,  when  it  is  in  danger,  defend  it  with 
his  fortune  and  his  blood. 

T.  After  God,  the  name  of  our  country  is  the 
most  sacred  word.  We  must  be  proud  of  its 
glory  without  despising  or  hating  other  countries. 
The  happiness  of  our  country  is  our  own  happiness.! 

P.  My  country!  O!  the  pleasing  name 

Inspires  me  with  delight; 
Love,  hope,  ambition,  fond  desires  — 

In  thee  they  all  unite. 

*  Gratitude  is  not  due  to  cpntemporaries  only,  but  also  to 
our  ancestors  and  antiquity.  Hence  it  is  our  duty  to  vindicate 
those  of  past  days,  who  may  be  viewed  as  our  instructors, 
against  all  unjust  assaults,  imputations,  and  slights;  because 
we  ought  not  to  forget  the  services  they  have  rendered  us,  and 
that  the  time  may  come  when  we  shall  be  glad  to  be  defended 
by  others:  indeed  we  must  never  lose  sight  of  the  wise  maxim: 
.  N"?P  ira  mm  xS  non  rvnun  NIO 

Into  a  cistern  from  which  thou  hast  drunk,  thou  mayst  not 
cast  a  stone  to  make  the  water  turbid.  —  Bdba  Kama  xcii.  2. 


?e>  n«  icm  t 

And  seek  the  peace  of  the  city  whither  I  have  caused  you  to 
be  carried  away  captives,  and  pray  unto  the  Lord  for  it:  for  in 
the  peace  thereof  shall  ye  have  peace.  —  Jeremiah  xxix.  2. 


Ill 

Here  I  inhale  the  air,  which  winds 

From  other  climes  convey, 
Where  ice-hills — where  luxuriant  groves, 

Thy  wisdom,  Heaven,  display. 

And  while  such  blessings  I  enjoy, 

Health,  friends  in  thee  possess, 
My  strength  I  will  to  thee  devote, 

And  ne'er  thy  laws  transgress. 

My  home!  in  thee  shall  be  my  pride, 

I'll  make  it  virtue's  school, 
And  give  to  every  one  his  due 

And  honour  those  who  rule. 

T.  What  are  our  duties  in  reference  to  our  fellow 
citizens? 

P.  Every  citizen  owes  fidelity  to  his  fellow-citi- 
zen, should  assist  him  in  performing  his  civil  duties, 
and  do  every  thing  that  is  required  by  the  social 
compact. 

T.  Do  you  know  the  duties  towards  parents  and 
teachers? 

P.  Children  owe  their  parents  reverence,  grati- 
tude, love,  and  support,  and  particular  attention  and 
indulgence  in  their  old  age.  The  same  is  due  to 
grand-parents,  instructors,  and  guardians. 

T.  And  what  duties  have  parents  and  teachers 
towards  their  children  and  scholars? 

P.  To  educate  and  instruct  them  in  the  best 
manner  possible;  to  develope  their  intellect,  and 


112 


never  to  exercise  the  power  which  they  possess 
over  them  except  for  good. 

T.  With  the  reciprocal  duties  of  servants  to  their 
masters,  and  these  to  their  servants,  you  are  proba- 
bly also  acquainted. 

P.  Servants  must  be  respectful,  obedient,  faithful, 
and  industrious;  and  masters  should  be  kind  to  their 
domestics,  and  not  abuse  their  power  over  them.* 

*  Many  more  peculiar  relations  and  duties  might  be  adduced 
here:  for  instance,  those  of  brothers  and  sisters,  husband  and 
wife;  but  as  the  principles  of  these  are  included  in  the  duties 
towards  man  in  general,  and  may  be  easily  supplied  by  the 
teacher,  I  omit  them  for  the  sake  of  brevity.  The  moral  duties 
towards  other  men  are,  a.  either  gratuitous,  which  we  perform 
of  our  own  accord,  or  6,  those  we  owe  to  others.  By  the  per- 
formance of  the  first,  the  recipient  of  our  acts  incurs  an  obliga- 
tion; but  not  so  through  the  latter  class.  The  feelings  which 
accompany  the  performance  of  these  duties  are  love  and  esteem. 
They  can  be  considered  separately,  but  also  in  connection. 
As  regards  our  feelings  merely,  we  may  love  our  neighbour, 
though  he  deserves  but  little  esteem;  and  esteem  him,  though 
he  seems  but  little  worthy  of  our  love.  But  as  regards  the  law, 
love  and  esteem  are  united  together;  yet,  in  such  a  manner, 
tliat  the  duty  we  owe  arises  at  times  principally  from  merit 
(gratuitous  duty),  at  others  principally  from  debt  (obligation), 
in  either  case  the  other  principle  becomes  the  accessory  motive 
of  our  action. 

.  DIN  ho  ojn  vnN  DJ;  Di^tr  mini  ncn  a>B>D  "p  rupn  DIN  Nr^  oSty1? 

Man  should  always  be  mild  and  forgiving,  and  preserve  and 
promote  peace  among  all  his  kindred  and  friends.  This  is  the 
duty  to  all  men,  even  to  the'most  ignorant  heathen. — Berachoth, 
Ghap.  II. 


113 

T.  These,  my  dear  child,  are  the  principal  duties 
which  reason  and  religion  demand  of  us.  —  Yet, 
before  we  dismiss  this  important  subject,  we  must 
explain  a  few  circumstances  which  seem  to  contra- 
dict the  most  exalted  attributes  of  God.  He  grants 
to  man  complete  freedom  in  the  choice  of  actions, 
and  thus  bestows  on  him  the  possibility  of  doing 
evil:  would  it  not  be  better  for  mankind  if  they 
could  not  do  any  evil? 

P.  If  we  were  compelled  to  do  good  from  neces- 
sity and  without  choice,  doing  good  would  not  be 
meritorious  in  us,  and  consequently  we  could  re- 
ceive no  reward  for  doing  it. 

T.  Correctly  said.  And  though  men  are,  as  now 
constituted,  often  unable  to  avoid  sin  from  weak- 
ness, yet  their  condition  is  far  less  evil  than  if  they 
were  mere  machines  or  automatons,  compelled  to 
move  according  to  the  irresistible  will  of  a  superior.* 
—  But  does  not  the  abuse  of  human  freedom  inter- 
fere with,  or  destroy,  the  wise  plans  of  God? 

P.  No;  God  foresees  all  the  actions  of  man  and 
their  consequences;  and  in  His  wisdom  and  power 
He  knows  how  to  direct  all  that  it  may  tend  to  good 
ending,  t 


The  worth  of  a  man  is  measured  by  his  degree  of  intelli- 
gence.— 'MipJichar  Hapeninim. 

.  e>"n>  SNH  nruevra  r**  Q'vin  o>-ann  SOP  WDKD  on^onn  f 
11* 


114 

T.  But  how  can  the  justice  of  God  be  vindicated 
when  pious  and  good  men  meet  with  misfortunes? 

P.  These  misfortunes  may  have  been  partly 
merited,  for  not  every  one  is  really  pious  who  seems 
so  in  the  eyes  of  men:  farther,  no  man  is  without 
sin,*  and  if  the  pious  suffer  here,  they  will  have  the 
more  happiness  hereafter.t 

T.  And  do  not  many  so  called  unfortunate  cir- 
cumstances prove  in  their  consequences,  to  have 
been  truly  fortunate  events?  For  instance,  had  the 
pious  Joseph  not  been  so  unfortunate  as  to  be  sold 
for  a  slave  to  Potiphar  by  his  brethren,  and  had  he 
not  been  cast  into  prison,  though  innocent,  would 
the  happiness  and  prosperity  of  himself,  his  family, 
of  Egypt,  of  so  many  countries,  been  promoted  in  an 
equal  degree?  As  a  general  rule  we  must,  when  con- 
sidering the  moral  government  of  the  world  by  the 
Deity,  always  have  regard  to  the  whole,  and  not 
confine  our  attention  to  so  small  a  part  merely,  as 

The  pious  believe  every  event  to  be  directed  by  Providence. 
—Baba  Metzia,  Chap.  I. 

*  None  on  earth,  not  even  the  pious,  are  without  sin. 

f  He  is  the  Rock,  his  work  is  perfect:  for  all  his  ways  are 
judgment:  a  God  of  truth  and  without  iniquity,  just  and  right 
is  he. — Deut.  xxxii.  4. 


It  is  not  in  our  power  to  understand  correctly  the  prosperity 
of  the  wicked,  nor  the  sufferings  of  the  pious. — Talm.  Moth.  iv. 


115 

this  our  earthly  life  evidently  is.* — But  many  mis- 
fortunes occur  in  the  world  on  which  man  has  but 
little  influence,  as  earthquakes,  pestilence,  famine, 
destruction  by  fire,  water  and  the  like;  can  these, 
too,  be  made  to  appear  consistent  with  the  goodness 
of  God? 

P.  Just  as  in  the  case  with  single  individuals, 
who  are  admonished  by  misfortunes  and  punish- 
ments; so  God  employs  at  times  calamities,  as  the 
means  of  improving  the  whole  human  race. 
Through  afflictions  men  are  often  made  better  than 
they  were  before;  and  their  virtue,  constancy,  and 
confidence  are  often  exhibited  in  a  more  trium- 
phant manner  under  adversities  than  in  prosperity. 

T.  By  means  of  afflictions  the  understanding  is 
made  more  effective,  the  moral  character  is  elevated, 
and  many  opportunities  are  afforded  for  the  per- 
formance of  duties.  And  what  is  our  state  when 
we  have  overcome  a  misfortune  by  perseverance? 

P.  We  then  enjoy  our  prosperity  with  more  de- 
light, and  use  it  with  more  grateful  feelings  towards 
God. 

T.  How  delightful  is  health  after  sickness,  peace 


If  no  bird  in  the  air  is  forsaken,  how  much  less  can  a  son  of 
man  be  forsaken  by  Heaven. — Talm,  hiros.  Schebiith,  chap.  ix. 
Bereschit  Rabba,  sect.  29. 


116 

after  war!  and  besides,  is  there  not  far  more  happi- 
ness than  unhappiness  in  the  world? 

P.  Yes,  if  we  could  but  perceive  and  appreciate 
the  former. 

T.  Truly,  in  point  of  fact,  the  earth  is  no  vale  of 
tears.  Misfortune  is,  as  it  were,  only  a  slight  ex- 
ception to  the  rule,  and  generally  has  better  conse- 
quences, than  unexpected  good  luck.  We  enjoy 
innumerable  blessings  daily,  but  we  are  so  much 
accustomed  to  them,  that  we  seldom  think  of  them. 
We  may  avoid  the  greater  part  of  the  evils  which 
beset  us,  by  the  proper  use  of  our  reason;  because, 
to  have  merely  the  power  of  thinking  and  knowing 
is  not  the  chief  object  of  our  existence:  we  are  also 
bound  to  act  reasonably.*  A  common  man,  who 
knows  but  little,  yet  thinks  and  acts  justly,  is  far 
preferable  to  one  of  a  bad  character,  who  has  ac- 
quired vast  treasures  of  knowledge.! 

It  is  only  by  acting  in  accordance  with  reason 
that  a  man  acquires  worth.  Let  us  therefore  ever 
strive  to  understand  what  is  truly  good,  and  to  act 


«S«  onaia  oon  Nnn  "?*<  * 
Be  not  merely  wise  in  words,  but  also  in  deeds.  —  Mtdrash. 


.  N2im  jnn  211  ppn  *pn  jnn  ion  B»  f 

Many  are  ignorant  and  free  from  sin;   many  have   much 
knowledge  and  are  knaves;  —  Midrash  Yalkut, 


117 

accordingly;    then   shall   we  have   done   what  our 
Maker  expects  of  us  to  do.* 

I  perceive  you  wish  to  cull  me  a  flower  from  the 
wreath  of  religious  instructions  which  you  have 
hitherto  received:  I  shall  accept  it  with  pleasure. 

P.  'Tis  good  to  have  a  heart  that's  moved 

With  ease  to  pity's  pious  tears, 
That  cannot  banish  sympathy, 

When  suffering's  trembling  voice  it  hears; 
'Tis  good,  unseen  by  human  eye, 

Around  us  blessings  to  bestow, 
To  cause  o'er  those  whom  sorrow  bends 

A  stream  of  happiness  to  flow. 

'Tis  good  to  see,  with  true  delight, 

The  flowers  of  joy  for  others  grow, 
To  pluck  our  own,  however  small, 

And  on  our  way  contented  go. 
The  blossoms  which  we  chance  to  find, 

On  others'  paths  to  drop;  —  to  spread 
With  comfort,  as  with  morning  dews, 

The  thorny  paths  which  others  tread. 

'Tis  good  through  raging  storm  and  hail 

To  pass  with  cheerful  voice  and  eye, 
And  through  the  gloomy  clouds  around, 

With  hope  the  beauteous  day  to  spy; 


Man  should  pray  for  mercy  even  in  his  last  breath.—  Talm. 
Berachoth,  viii.  1. 


118 

Tis  good  to  show  a  modest  mien, 

When  we've  accomplished  what  we  hoped, 
To  hush  the  voice  that  fain  would  boast, 

When  we  successfully  have  coped. 


'Tis  good,  with  strictest  eye  to  judge 

The  deeds  which  we  ourselves  have  done, 
But  o'er  the  faults  our  friends  commit, 

Needless  severity  to  shun; 
'Tis  good  to  long  for  righteousness, 

Our  will  for  virtuous  deeds  to  train, 
And  boldly  still  our  path  pursue, 

Though  we  should  step  from  pain  to  pain. 

'Tis  good  our  gift  of  reason  as 

A  heaven-kindled  spark  to  hail, 
And  day  by  day  increase  its  light, 

To  lead  us  through  this  gloomy  vale; 
'Tis  good,  though  it  should  cost  a  world, 

The  truth  to  utter  faithfully, 
To  be  sincere,  and  never  seem 

What  we  have  not  the  heart  to  be. 


'Tis  good  to  gladden  the  distressed, 

The  suffering  joyously  to  serve, 
Their  sinking  courage  raise  when  they 

From  duty's  thorny  path  would  swerve; 
'Tis  good  to  see  with  patience  those 

We  dearest  deem'd  their  coldness  show, 
Reviling  not  when  we're  reviled, 

Forgiving  fault  of  friend  and  foe. 


119 

'Tis  good,  tho'  hard,  to  combat  all 

The  passions  which  so  strongly  plead; 
To  quench  each  deleterious  flame, 

This  is  a  victory  indeed! 
'Tis  good  to  strive  unceasingly, 

And  ne'er  from  duty's  path  to  fly; 
Till  we  can  SBy,  the  palm  is  ours 

That  blooms  for  us  eternally. 


CONVERSATION  V. 

The  worship  of  God  as  commanded  by  revela- 
tion, consists  in  the  most  faithful  performance  of 
all  the  holy  precepts.* 

In  the  same  degree  that  the  precepts  which  the  holy  Scriptures 
present  to  man  for  the  government  of  his  thoughts  and  actions 
demand  a  constant  reference  to  God;  does  their  history  exhibit 
the  unceasing  and  powerful  working  of  his  immediate  influ- 
ence. STOLLBERG. 

T.  The  great  love  of  God  for  his  creatures,  and 


-ixu  ruian  'n  n>w  rroan  htt  min  * 
Knowledge  of  the  laws  of  God  is  true  wisdom,  fear  of  God 
is  just  understanding,  and  he  who  has  both  possesses  real 
happiness.  —  Sen  Syra. 


120 

particularly  for  man,  we  have  learnt  to  discover  from 
his  pre-eminent  qualities  and  capacities,  mental, 
no  less  than  bodily.  It  is  therefore  necessary  now 
that  we  proceed  to  a  more  minute  consideration  of 
the  noblest  gift  which  we  have  received  from  the 
hand  of  our  beneficent  God,  in  order  to  secure  our 
temporal  prosperity  and  eternal  happiness. — Do  you 
know  what  this  great,  this  divine,  gift  is? 

P.  It  is  the  written  word  of  God,  or  as  we  call 
it,  the  holy  Scriptures,  in  which  his  sacred  will  is 
made  known  to  us. 

T.  What  blessing  could  be  a  greater  living  testi- 
mony of  the  boundless  love  and  goodness  of  the 
Creator,  than  his  heavenly  gift!  Although  man  was 
already  furnished  with  most  appropriate  means  for 
securing  his  happiness,  he,  nevertheless,  received  in 
addition  a  written  revelation  of  God's  holy  will,* 
that  he  might  at  all  times  be  able  to  guard  against 
error.  Will  you  mention  more  particularly  the  time 
at,  and  the  circumstances  under  which  mankind 
came  into  possession  of  this  valuable  treasure? 

P.  When  the  people  of  Israel  had  been  set  free 
from  Egyptian  bondage,  and  led  into  the  Arabian 


.  *wp  wxi  jnw  0-1*6  nnn  why  inn  WNI  min  iciSn  So  * 
He  who  learns  the  law  and  does  not  act  in  accordance  there- 
in, is  like  the  man  who  sows  and  does  not  reap. — Talm.  Bera- 
choth,  Ixiii.  1. 


121 

wilderness*  by  Moses,  God,  out  of  love  for  his 
creatures,  deemed  it  proper  to  give  them  laws  and 
precepts:  and  these  they  received  on  the  sixth  day 
of  the  third  month  Sivan  (Exod.  xx.),  in  the  year 
of  the  world  2440,  on  Mount  Sinai,  amid  lightning 
and  thunder  and  the  sound  of  trumpets.  No  his- 
tory proves  that  God  ever  appeared  to  another 
nation  as  He  did  to  our  fathers.  That  day  became, 
as  it  were,  the  birth-day  of  the  Israelitish  religion. 

T.   To  whom  did  God  deliver  these  laws? 

P.  After  the  people  declared  that  they  felt  too 
timid  to  hear  the  voice  of  the  Lord  themselves, 
(Exod.  xx.  19,)  Moses,  according  to  the  general 
desire,  went  alone  on  the  mountain,  where  he  re- 
mained forty  days  and  forty  nights,  and  brought 
down  two  tables  of  stone,  on  which  were  engraved 
the  Ten  Commandments.  These,  together  with 
many  historical  details,  truths,  and  farther  instruc- 
tion in  reference  to  duties,  were  written  by  Moses 
in  five  books  and  handed  over  to  the  Israelites,  to 
be  strictly  followed  by  them.  In  this  manner  was 
their  religion  established. 

T.  What  effect  has  religion  on  us? 

P.   It  is  that  alone  which  renders  us  really  good 


*  According  to  Frank's  Chronology,  the  Pharaoh  who  ele- 
vated Joseph  was  called  Venephes;  he  who  began  to  oppress  the 
Israelites,  Jlchenchersis;  and  he  who  wished  to  destroy  them, 
and  was  drowned  in  the  Red  Sea,  Chencheres. 
12 


122 

and  useful  men.  It  teaches  us  to  lead  such  a  life  on 
earth  as  shall  be  acceptable  to  God,  and  how  to  at- 
tain happiness  here  as  well  as  hereafter;  and  shows 
us  how  we  should  enjoy  prosperity  and  bear  mis- 
fortune. (Deut.  vi.  1 — 3.) 

T.  Do  the  five  books  of  Moses  (the  Pentateuch) 
contain  only  ten  commandments? 

P.  No;  the  number  of  the  collective  ordinances 
is  six  hundred  and  thirteen;  namely,  two  hundred 
and  forty-eight  positive  commandments  ntpj?  nwo 
and  three  hundred  and  sixty-five  prohibitions, 
nu>j?n  vh  rnxo  (according  to  the  number  of  days  in  the 
year).  Maccoth,  page  xxxii.  2. 

T.  Are  we  at  this  day  still  bound  to  obey  all 
these  commandments? 

P.  No;  for  since  the  termination  of  the  Jewish 
government,  many  commandments  which  had  re- 
ference to  the  promised  land,  and  the  then  condition 
of  the  Israelites,  have  lost  their  applicability;  so  that 
there  now  remain  only  three  hundred  and  sixty- 
nine  which  we  are  able  to  obey. 

T.  Is  it  the  duty  of  every  Israelite  without  dis- 
tinction, to  obey  all  these  commandments? 

P.  No;  ninety-nine  of  them  are  only  adapted  to 
persons  under  certain  circumstances,  for  example: 
"  When  thou  buildest  a  new  house,  then  thou  shalt 
make  a  battlement  for  thy  roof,  that  thou  bring 
no  blood  upon  thine  house,  if  any  man  fall  from 
thence."  (Deut.  xxii.  8.) 


123 

"  The  wages  of  him  that  is  hired,  shall  not  abide 
with  thee  all  night  until  the  morning"  (Levit. 
xix.  13.) 

These  precepts  and  others  like  them  are  evident- 
ly not  of  daily  occurrence;  and  if  a  person,  for 
instance,  never  builds  a  house,  he  never  will  have 
an  opportunity  of  complying  with  the  precept  re- 
garding the  same. 

The  number  of  commandments  then,  which  every 
Israelite  is  bound  to  observe,  is  diminished  to  two 
hundred  and  seventy ;  namely,  forty -eight  positive 
commandments,  and  two  hundred  and  twenty-two 
prohibitions.* 

T.  Is  obedience  to  these  laws  important,  or  is  it 
merely  left  to  our  choice  and  pleasure? 

P.  The  commands  of  God  were  given  for  the 
highest  good  of  man;  they  are  therefore  doubtlessly 
of  vast  importance,  and  it  is  part  of  our  destiny  on 
earth  to  obey  them.t 

T.  What  are  the  words  by  which  God  makes 


*  See  Sepher  hachinuch  (-pjinn  nco);  by  Rabbi  Aaron  of  Bar- 
celona. 

mina  y^  -pix  DIN  *?:>  -p  DVJJP  nyp  *m  pvh  ^nx  mn  pwnn  nno  t 

.  nyv  SDH 

As  the  mother's  breast  is  requisite  to  afford  constant  nourish- 
ment to  the  infant,  so  is  every  man  bound  to  labour  constantly 
in  the  pursuit  of  religion. — Talm.  hieros  Berachoth. 


124 

known  in  the  holy  Scriptures  the  duties  which  are 
required  of  man? 

P.  They  are: 
*?D3  ro1?1?  ^nSN  'n  DN  rwv1?  DN->J  icpn  VNIP  ^n^N  TI  nn  Sxnss"  nnjn 

.  ^cr1?:):]!  -pa1?-1?:):!  -pn^N  'rrnN  -n^Si  in«  rttnN^  VDTI 

"And  now,  Israel,  what  doth  the  Lord  thy  God 
require  of  thee  but  to  fear  the  Lord  thy  God,  to 
walk  in  his  ways,  and  to  love  him,  and  to  serve  the 
Lord  thy  God  with  all  thy  heart  and  with  all  thy 
soul."  (Deut.  x.  12.) 

T.  How  can  we  walk  in  the  ways  of  God? 

P.  When  we  are  penetrated  according  to  his 
sublime  example,  by  the  purest  love  for  good,  and 
the  greatest  possible  aversion  for  evil. 

T.  How  can  we  serve  God? 

P.  If  we  speak  and  act  according  to  the  senti- 
ments just  laid  down. 

T.  Do  the  holy  Scriptures  contain  no  other  decla- 
rations as  to  what  is  required  of  man? 

P.  Yes,  very  many.  Thus  Moses,  the  faithful 
servant  of  God,  said  to  the  assembled  people  of 
Israel: 

nrinan  -^jo1?  inru  nicm  o«nn  pNrrrw  DiDPrrnN  ovn  DM  >nTj?n 
.  linn  nnN  n>nn  ]yrh  a»m  mrai  rMpm 

"I  call  heaven  and  earth  to  record  this  day  against 
you,  that  I  have  set  before  you  life  and  death, 
blessing  and  cursing:  therefore  choose  life,  that  both 
thou  and  thy  seed  may  live."  (Deut.  xxx.  19.) 

T.  Do  you  also  therefore  choose  life,  my  dear  child; 


125 

.be  it  your  study  to  do  much  good  in  your  present 
life,  that  you  may  be  everlastingly  happy.  —  In  what 
words  is  the  duty  of  man  elsewhere  clearly  and 
plainly  set  forth? 

P.  In  the  words  of  David: 


mo 

"Depart  from  evil,  and  do  good;  seek  peace  and 
pursue  it."  (Psalm  xxxiv.  14.) 

T.  In  addition  to  this  blessed  precept  we  find  in 
the  wide  and  fruitful  field  of  the  holy  Scriptures, 
promises  of  the  highest  favour  of  God  as  the  reward 
for  all  good  actions;  and  on  the  other  hand,  threats 
of  his  highest  displeasure  as  the  punishment  for 
every  evil  action.  In  this  we  constantly  discover 
the  reward  for  virtue,  and  the  punishment  for  evil 
doings.  Humanity  is  likewise  recommended  to  us 
by  God  and  his  servants  in  many  passages  of  Scrip- 
ture, and  is  therefore  a  duty,  the  execution  of  which 
must  never  be  pretermitted, 

P.  That  we  should  happy  be  on  earth 
Is  bounteous  Heaven's  pleasure, 

He  therefore  gave  us  laws  divine, 
To  be  life's  choicest  treasure. 

Through  conscience  He  adresses  us, 
And  through  the  understanding; 

Forever  what  we  ought  to  do, 
And  what  avoid  commanding. 

T.  You  spoke  of  the  ten   commandments   de- 
12* 


126 

signed  by  God  to  bless  mankind,  which  He  deliv- 
ered to  Moses:  what  are  they?* 

P.  The  first  commandment  is: 

.  D>n3j?  nun  onxo  pND  "vnNxin  "^N  ^nSN  'n  OJN 

"/  am  the  Lord  thy  God,  who  have  brought 
thee  out  of  the  land  of  Egypt,  out  of  the  house 
of  bondage" 

T.  What  doctrine  does  this  commandment  con- 
tain? 

P.  It  teaches,  1,  that  God  is  the  Creator  and 
Preserver  of  the  world. 

T.  What  is  meant  by,  God  is  the  Creator? 


*  As  it  is  an  acknowledged  truth,  that  religion,  in  its  purity, 
is  the  highest  good  of  mankind,  and  to  comprehend  it  fully, 
and  act  accordingly,  is  our  holiest  duty;  it  would  be  the  great- 
est sin  to  endeavour  arbitrarily  to  disfigure  its  outlines,  or  to 
undermine  the  principles  upon  which  it  is  based.  Hence,  I 
hold  it  to  be  the  duty  of  every  teacher  to  be  particularly  care- 
ful to  inculcate  and  fully  explain  the  ten  commandments,  when 
giving  religious  instruction.  —  What  would  remain  to  the  as- 
sociated believers  in  the  holy  Scriptures  without  the  ten  com- 
mandments'? —  a  meagre  skeleton  of  casuistical  fragments! 
Should  any  friend  of  the  truth  deem  the  passages  which  I  have 
adduced  from  the  holy  Scriptures,  as  deviating  from  my  design, 
I  would  say  to  him: 

*7N    )?>jn  N1?  ItPND   D^IDJH    Onain  JD  HXp   N^nty  ID   * 


"Account  it  not  a  sin  to  him  who  brings  what  is  good  in 
parts,  though  it  may  not  entirely  correspond  with  his  design." 
—Preface  to  Sepher  Mechir  Yayin. 


127 

P.  That  every  thing  is  derived  from  Him.  God 
is  the  first  cause  of  all  things. 

.  •pNn  nK)  o'Dtsri  PN  D^N  Nn2  nwana 

"In  the  beginning  God  created  the  heavens  and 
the  earth.  (Gen.  i.  1.) 

.  na  >3B>i)  "?an  nNiSci  pNn  'n1? 

"The  earth  is  the  Lord's  and  the  fulness  thereof; 
the  world,  and  they  that  dwell  therein: 
.  njJioi  nnru  Vyi  moi  D>D>  'jy  Nin  "o 

"For  he  hath  founded  it  upon  the  seas,  and  esta- 
blished it  upon  the  floods."  (Psalm  xxiv.  1,  2.) 

"Then  king  Darius  wrote  unto  all  people, 
nations,  and  languages,  that  dwell  in  all  the  earth; 
Peace  be  multiplied  unto  you.  I  make  a  decree, 
That  in  every  dominion  of  my  kingdom  men 
tremble  and  fear  before  the  God  of  Daniel;  for  he 
is  the  living  God,  and  steadfast  for  ever,  and  his 
kingdom  that  which  shall  not  be  destroyed,  and  hjis 
dominion  shall  be  even  unto  the  end.  He  deliver- 
eth  and  rescueth,  and  he  worketh  signs  and  wonders 
in  heaven  and  in  earth,  who  hath  delivered  Daniel 
from  the  power  of  the  lions:"  (Dan.  vi.  25 — 27.) 

God  is  therefore  the  origin  of  all  creation;  and  all 
creatures  came  from  Him,  and  exist  through  Him 
and  in  Him. 

.  mia»  "\o»  Svw  nnx  'jru  'n  IIDD  ^ND 

"Forasmuch  as  there  is  none  like  unto  thee,  0 
Lord;  thou  art  great,  and  thy  name  is  great  in 
might.  Who  would  not  fear  thee,  0  King  of  na- 


128 

tions?  for  to  thee  doth  it  appertain:  forasmuch  as 
among  all  the  wise  men  of  the  nations,  and  in  all 
their  kingdoms,  there  is  none  like  unto  thee.  But 
they  are  altogether  brutish  and  foolish:  the  stock  is 
a  doctrine  of  vanities:  Silver  spread  into  plates  is 
brought  from  Tarshish,  and  gold  from  Uphaz,  the 
work  of  the  workman,  and  of  the  hands  of  the 
founder:  blue  and  purple  is  the  clothing:  they  are 
all  the  work  of  cunning  men:  But  the  Lord  is  the 
true  God,  he  is  the  living  God,  and  an  everlasting 
King:  at  his  wrath  the  earth  shall  tremble,  and  the 
nations  shall  not  be  able  to  abide  his  indignation. — 
He  hath  made  the  earth  by  his  power,  he  hath  esta- 
blished the  world  by  his  wisdom,  and  hath  stretched 
out  the  heavens  by  his  discretions:  When  he  utter- 
eth  his  voice,  there  is  a  multitude  of  waters  in  the 
heavens,  and  he  causeth  the  vapours  to  ascend  from 
the  ends  of  the  earth;  he  maketh  lightnings  with  rain, 
and  bringeth  forth  the  wind  out  of  his  treasures. 
Every  man  is  brutish  in  his  knowledge;  every 
founder  is  confounded  by  the  graven  image:  for  his 
molten  image  is  falsehood,  and  there  is  no  breath 
in  them."  (Jerem.  x.  6 — 10,  12 — 14.) 

T.  From  what  motive  did  God  create  all  things? 

P.  From  the  purest  possible  love  towards  his 
creatures,  and  for  the  purpose  of  making  them  all 
happy. 

T.  God,  the  Author  of  the  world,  loves,  and  Is 
active  for  the  welfare  of  his  creatures;  and  is  not  a 


129 

being  occupied  merely  with  the  contemplation  of 
his  own  greatness,  who  does  not  care  for  the  crea- 
tures He  has  made,  because  their  comparatively 
little  acts  might  seem  too  insignificant  to  merit  his 
attention. 

"Yet  they  (the  wicked)  say,  The  Lord  shall  not 
see,  neither  shall  the  God  of  Jacob  regard  it:  He 
that  planted  the  ear,  shall  he  not  hear?  or  he  that 
formed  the  eye  shall  he  not  see?"  (Psalm  xciv.  7,  9.) 

What  is  meant  by  the  expression,  God  is  the  Pre- 
server? 

P.  That  every  thing  is  preserved  in  being  through 
Him  only.  The  same  God  who  created  all  things, 
graciously  provides  for  their  continuance. 

"Thou  visitest  the  earth  and  waterest  it:  thou 
greatly  enrichest  it  with  the  river  of  God,  which  is 
full  of  water:  thou  preparest  them  corn,  when  thou 
hast  so  provided  for  it:  thou  waterest  the  ridges 
thereof  abundantly:  thou  settlest  the  furrows  there- 
of: thou  makest  it  soft  with  showers:  thou  blessest 
the  springing  thereof:  thou  crownest  the  year  with 
thy  goodness;  and  thy  paths  drop  fatness:  they  drop 
upon  the  pastures  of  the  wilderness;  and  the  little 
hills  rejoice  on  every  side:  the  pastures  are  clothed 
with  flocks;  the  valleys  also  are  covered  over  with 
corn;  they  shout  for  joy,  they  also  sing.  Psalm  Ixv. 
10—14;  civ.  13— 15;  cxlv.  15,  16;  cxlvii.  7—9. 

"Drop  down,  ye  heavens,  from  above,  and  let  the 
skies  pour  down  righteousness:  let  the  earth  open, 


130 

and  let  them  bring  forth  salvation,  and  let  righte- 
ousness spring  up  together.  I  the  Lord  have  cre- 
ated it.  Isaiah  xlv.  8. 

T.  No  evil  then  threatens  us  here  below,  for  the 
God  of  love*  makes  every  occurrence  tend  to  real 
good.  His  mighty  arm  rules  over  the  world,  des- 
tiny, mankind,  the  elements,  and  events.  Gen.  1. 
20;  Isaiah  xii.  2;  Psalm  ix.  5;  Ivi.  12;  Ivii.  2;  en- 
tire Ps.  xc. 

What  farther  does  the  first  commandment  teach 
us? 

P.  2.— That  God  is  the  Ruler  and  Benefactor  of 
his  creatures. 

T.  What  is  meant  by  this? 

P.  That  every  thing  that  occurs  is  in  strict  ac- 
cordance with  His  wise  arrangement  of  creation, 
His  will,  His  ordaining,  and  under  His  guidance: 
nowhere  does  any  thing  happen  by  chance.  Isaiah 
xlv.  7,  8;  Psalm  xxxiii.  13 — 15;  cxiv.  7,  8. 

"0  Lord,  I  know  that  the  way  of  man  is  not  in 
himself:  it  is  not  in  man  that  walketh  to  direct  his 
steps."  Jerem.  x.  23. 

"Who  is  this  that  darkeneth  counself  by  words 

*  E  ven  so  would  he  have  removed  thee  out  of  the  strait,  into  a 
broad  place,  where  there  is  no  straitness,  and  that  which  should 
be  set  on  thy  table,  shouldbe  full  of  fatness. — Job  xxxvi.  16. 

f  As  if  he  had  said,  who  art  thou  who  pretendest  to  speak 
on  the  deep  things  of  God,  and  administration  of  his  justice 
and  providence,  which  thou  canst  not  comprehend1? 


131 

without  knowledge?  —  Gird  up  now  thy  loins  like  a 
man;  for  I  will  demand  of  thee,  and  answer  thou  me. 
Where  wast  thou  when  I  laid  the  foundations  of 
the  earth?  declare,  if  thou  hast  understanding: 
Who  hath  laid  the  measures  thereof,  if  thou  know- 
est?  or  who  hath  stretched  the  line  upon  it?  — 
Whereupon  are  the  foundations  thereof  fastened?  or 
who  laid  the  corner-stone  thereof;  and  said,  Hither- 
to shalt  thou  come,  but  no  further:  and  here  shall 
thy  proud  waves  be  stayed?  Hast  thou  commanded 
the  morning  since  thy  days,  and  caused  the  day- 
spring  to  know  his  place."  Job  xxxviii.  2  —  6,  11, 
12. 

"Then  Job  answered  the  Lord  and  said: 
I  know  that  thou  canst  do  every  thing,  and  that 
no  thought  can  be  withholden  from  thee.  (Thy 
power  is  unlimited;  thy  wisdom  infinite.)  Who  is 
he  that  hideth  counsel  without  knowledge?  there- 
fore have  I  uttered  that  I  understood  not;  things  too 
wonderful  for  me,  which  I  knew  not."* 

"Hear,  I  beseech  thee,  and  I  will  speak;  I  will 
demand  of  thee,  and  declare  thou  unto  me.  I  have 
heard  of  thee  by  the  hearing  of  the  ear;  but  now 
mine  eye  seeth  thee.  Ibid.  Ixii.  2  —  6. 

•oijm  nchyw  ^"px  noons  nfc>  ip  Sont?  'n  ivyn  nn«  nmn1?  px  * 


Do  not  measure  by  thy  reason  the  acts  of  God,  for  He  does 
every  thing  with  the  highest  wisdom,  though  it  may  not  he 
clearly  perceptible  to  human  eyes.  —  Sen  Syra,  i.  5. 


132 

T.  His  presence  fills  the  entire  space;  His  eyes 
penetrate  the  human  heart  no  less  than  all  the 
worlds;  the  abundance  of  His  blessings  is  inexhaust- 
ible, and  His  beneficence  boundless.  Deut.  xxxii. 
4;  Isaiah  xlviii.  13;  1.2;  Jeremiah  xxiii.  23,  24;  Ps. 
xxx.  15;  xxxiii.  9;  cxv.  3;  cxxxix.  1 — 5. 

What  do  we  mean  when  we  say  that  God  is  our 
Benefactor? 

P.  That  all  things  are  objects  of  His  providence 
and  care,  that  all  are  happy  through  Him. 

"The  eyes  of  the  Lord  thy  God  are  always  upon 
it,  (the  land  of  Palestine,)  from  the  beginning  of  the 
year  even  unto  the  end  of  the  year."  Deut.  xi.  12. 

"The  righteous  cry,  and  the  Lord  heareth,  and 
delivereth  them  out  of  all  their  troubles.  The 
Lord  is  nigh  unto  them  that  are  of  a  broken  heart, 
and  saveth  such  as  be  of  a  contrite  spirit.  Many 
are  the  afflictions  of  the  righteous:  but  the  Lord 
delivereth  him  out  of  them  all."  Psalm  xxxiv.  19. 

T.  How  great  is  the  love  which  God  displays  in 
the  providence  with  which  He  cares  for  mankind. 
How  manifold  are  the  joys  which  his  goodness  dis- 
tributes among  them!  How  inexhaustible  are  the 
means  by  which  He  preserves  them  when  suffering, 
protects  them  in  danger,  and  rescues  them  from 
destruction. 

"Fear  thou  not;  for  I  am  with  thee:  be  not  dis- 
mayed; for  I  am  thy  God:  I  will  strengthen  thee; 
yea,  I  will  help  thee;  yea,  I  will  uphold  thee  with 


133 

the  right  hand  of  my  righteousness.  Isaiah  xli.  10; 
xlix.  13-15;  xxxi.  20;  Ps.  xxxiv.  10;  xxxviii.  20, 
21;  Habak.  i.  12. 

What  other  doctrines  do  we  derive  from  the  first 
commandment? 

P.  3. — That  God  is  our  Judge  and  Guide. 

T.   What  is  meant  by  His  being  Judge? 

P.  God  rewards  every  one  according  to  his  me- 
rits. His  acts  towards  us  are  in  strict  accordance 
with,  and  a  compensation  for,  our  deeds. 

6.  "The   Lord    killeth    and    maketh    alive:    he 
bringeth  down  to  the  grave,  and  bringeth  up. 

7.  "The  Lord  maketh  poor,  and  maketh  rich; 
he  bringeth  low  and  lifteth  up. 

8.  "He  raiseth  up  the  poor  out  of  the  dust,  and 
lifteth  up  the  beggar  from  the  dunghill,  to  set  them 
amongst  princes,  and  to  make   them  inherit  the 
throne  of  glory;  for  the  pillars  of  the  earth  are  the 
Lord's,  and  he  hath  set  the  world  upon  them. 

9.  "He  will  keep  the  feet  of  his  saints,  and  the 
wicked  shall  be  silent  in  darkness;  for  by  strength 
shall  no  man  prevail. 

10.  "The  adversaries  of  the  Lord  shall  be  broken 
to  pieces;  out  of  heaven  shall  he  thunder  upon  them: 
the  Lord  shall  judge  the  ends  of  the  earth;  and  he 
shall  give  strength  unto  his  king,  and  exalt  the  horn 
of  his  annointed."     2  Sam.  Chap.  ii. 

"And  therefore  will  the  Lord  wait,  that  he  may 
be  gracious  unto  you,  and  therefore  will  he  be  ex- 
13 


134 

alted,  that  he  may  have  mercy  upon  you,  for  the 
Lord  is  a  God  of  judgment:  blessed  are  all  they  that 
wait  for  him."  Isaiah  xxx.  18. 

"Great  in  counsel  and  mighty  in  work:  for  thine 
eyes  are  open  upon  all  the  ways  of  the  sons  of  men: 
to  give  every  one  according  to  his  ways,  and  accor- 
ding to  the  fruit  of  his  doings."  Jeremiah  xxxii.  1 9. 

"For  the  day  of  the  Lord  is  near  upon  all  the 
heathen:  as  thou  hast  done,  it  shall  be  done  unto 
thee:  thy  reward  shall  return  upon  thine  own  head." 
Obadiah  15. 

T.  Although  the  ways  of  the  Lord  are  unsearch- 
able, they  are  nevertheless  wise  and  just.  Notwith- 
standing the  most  exalted  justice,  He  displays  in  a 
manner  too  evident  to  be  misunderstoo(L  long-suf- 
fering towards  the  erring,  mercy  towar«fc  the  re- 
pentant, satisfaction  with  the  pious,  and  his  joy 
over  all  those  who  act  uprightly. 

"For  what  nation  is  there  so  great,  who  hath 
God  so  nigh  unto  them,  as  the  Lord  our  God  is  in 
all  things  that  we  call  upon  him  for?"  Deut.  iv.  7. 

"Let  the  wicked  forsake  his  way,  and  the  un- 
righteous man  his  thoughts:  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him;  and 
to  our  God,  for  he  will  abundantly  pardon." 
Isaiah  Iv.  7. 

"Say  unto  them,  As  I  live,  saith  the  Lord  God,  I 
have  no  pleasure  in  the  death  of  the  wicked;  but 
that  the  wicked  turn  from  his  way  and  live:  turn 


135 

ye,  turn  ye  from  your  evil  ways;  for  why  will  ye 
die,  0  house  of  Israel."     Ezekiel  xxxiii.  11. 
See  Psalm  xi.  7;  xxiii.;  xxxiv.  19;  xxxvii.  25. 

3.  "Who  forgiveth  all  thy  iniquities;  who  healeth 
all  thy  diseases; 

4.  "Who  redeemeth  thy  life  from  destruction; 
who  crowneth  thee  with  loving-kindness  and  ten- 
der mercies; 

8.  "The  Lord  is  merciful  and  gracious,  slow  to 
anger,  and  plenteous  in  mercy. 

13.  "Like  as  a  father  pitieth  his  children,  so  the 
Lord  pitieth  them  that  fear  him. 

17.  "But  the  mercy  of  the  Lord  is  from  ever- 
lasting to  everlasting  upon  them  that  fear  him,  and 
his  righteousness  unto  children's  children."  Psalm 
ciii. 

"He  healeth  the  broken  in  heart,  and  bindeth  up 
their  wounds."  Psalm  cxlvii.  3. 

11.  "To  set  up  on  high  those  that  are  low;  that 
those  which  mourn  may  be  exalted  to  safety. 

12.  "He  disappointeth  the  devices  of  the  crafty, 
so  that  their  hands  cannot  perform  their  enterprise. 

13.  "He  takes  the  wise  in  their  own  craftiness: 
and  the  counsel  of  the  froward  is  carried  headlong. 

14.  "They  meet  with  darkness  in  the  day-time, 
and  grope  in  the  noonday  as  in  the  night. 

15.  "But  he  saveth  the  poor  from  the  sword, 
from  their  mouth,  and  from  the  hand  of  the  mighty. 


136 

1 6.  "So  the  poor  hath  hope,  and  iniquity  stoppeth 
her  mouth. 

17.  "Behold,  happy  is  the  man  whom  God  cor- 
recteth;  therefore  despise  not  thou  the  chastening 
of  the  Almighty. 

18.  "For  he  maketh  sore  and   bindeth   up;   he 
woundeth,  and  his  hands  make  whole."     Job,  chap, 
v.  11—18. 

What  do  we  mean  when  we  say, God  is  our  Guide? 
P.  The  object  of  all  that  He  dispenses  to  us,  is 
to  make  us  more  perfect. 

27.  "For   the   fitches   are  not  threshed  with  a 
threshing-instrument,  neither  is  a  cart-wheel  turned 
about  upon  the  cummin;  but  the  fitches  are  beaten 
out  with  a  staff  and  the  cummins  with  a  rod. 

28.  "Bread  corn  is  bruised;  because  he  will  not 
ever  be  threshing  it,  nor  break  it  with  the  wheel  of 
his  cart,  nor  bruise  it  with  his  horsemen. 

29.  "This  also  cometh  forth  from  the  Lord  of 
hosts,  which  is  wonderful  in  council  and  excellent 
in  working.     Isaiah  xxviii. 

15.  "For  thus  saith  the  high  and  lofty  One  that 
inhabiteth  eternity,  whose  name  is  Holy;  I  dwell 
in  the  high  and  holy  place,  with  him  also  that  is  of 
a  contrite  and  humble  spirit,  to  revive  the  spirit  of 
the  humble,  and  to  revive  the  heart  of  the  contrite 
ones. 

16.  "For  I  will  not  content  for  ever,  neither  will 
I  be  always  wroth:  for  the  spirit  should  fail  before 


137 

me,  and  the  souls  which  I   have   made.     Isaiah, 
Ivii.  15,  16. 

T.  Nothing  is  evil  that  proceeds  from  our  loving 
Father.  What  we  have  to  suffer  here,  directs  us  to 
a  brighter  destiny,  and  occasions  more  perfect  vir- 
tue. Even  the  paths  which  we  cannot  comprehend 
at  first,  have  always  a  joyful  termination;  a  truth  of 
which  the  going  out  from  Egypt,  cited  in  the  first 
of  the  ten  commandments  is  an  example  eminently 
calculated  to  elevate  the  heart.  Gen.  xlv.  5 — 7;  1. 
19,  20;  Isaiah  Iv.  8,  9;  lix.  1;  Hab.  i.  13;  Ps.  xlii. 
6,  12;  cxix.  52;  cxxvi.  5;  cxxxix.  17,  18. 

What  is  the  second  commandment? 

P.  "  Thou  shall  have  no  other  gods  before  me." 

T.  What  does  this  second  divine  precept  forbid? 

P.  It  forbids  idolatry  and  superstition. 

T.  In  what  cases  would  we  be  guilty  of  idolatry? 

P.  We  are  guilty  of  idolatry: 

1.  If  we  offer  divine  worship  or  put  our  trust  in 
any  spiritual  or  corporeal  being  beside  the  one  true 
God. 

T.  Only  the  God  who  created  you  is  worthy  of 
adoration;  for  He  alone  is  the  light  and  strength  of 
your  life.  Gen.  xv.  6. 

P.  2. — If  we  entertain  an  unworthy  idea  of  God; 
for  instance,  if  we  suppose  Him  to  have  a  visible 
form,  or  attribute  to  Him  bodily  peculiarities  and 
weaknesses. 

T.  The  existence,  life,  and  actions  of  God  cannot 
13* 


138 

be  compared  with  any  visible  existing  thing.  Par- 
don, then,  thy  creatures,  infinite  God,  for  being 
unable  to  speak  of  Thee  otherwise  than  in  their  de- 
fective language.*  Ps.  cv.  5. 

P.  3.  —  When  instead  of  honest  faith,  we  merely 
practise  hypocrisy  and  pretended  holiness. 

T.  The  Most  Holy  delights  not  in  the  dishonest 
actions  of  the  hypocrite.  Good  intentions  are  as 
much  to  Him  as  deeds.  No  outward,  compulsory, 
blind,  half-performance  is  satisfactory  to  God;  his 
law  should  incite  us  to  a  pure,  joyful,  complete,  and 
fearless  obedience.  Gen.  iv.  7;  Deut.  v.  29,  30;  x. 
20;  Isaiah  i.  11;  Jer.  iii.  10;  v.  24;  vi.  20;  vii.  21  — 
33;  xxxi.  33;  Psalm  1.  7;  Ixxiii.  28. 

"He  hath  showed  thee,  0  man,  what  is  good; 
and  what  doth  the  Lord  require  of  thee,  but  to  do 
justly,  and  to  love  mercy,  and  to  walk  humbly  with 
thy  God?  Micah  vi.  8. 

When  do  we  sin  through  superstition? 

P.  When  we  ascribe  any  thing  that  happens  to 
unnatural  or  preternatural  causes;  as  believing  that 
certain  stars  govern  this  or  that  human  being  or 
other  creature;  that  the  accidental  positions  of  the 
clouds,  the  instinctive  movement  and  flight  of  birds, 
and  the  like,  have  reference  to  the  fortunes  of  man: 
farther,  if  we  have  faith  in  the  power  of  evil  spirits, 


n>on    ? 
Thy  praise,  O,  God!  is  silence  —  Yalkut. 


139 

witches,  magic,  and  other  pretended  powers  which 
tend  to  weaken  our  veneration  for  God. 

T.  Let  therefore  the  Creator's  will  be  sacred  to 
you;  and  strive  to  glorify  his  name.  Strive  to  grow 
in  true  knowledge  of  his  being  and  ways,  for  then 
you  will  be  easily  able  to  conquer  every  prejudice 
by  means  of  the  correct  views  which  you  have  ac- 
quired. 

"And  it  shall  come  to  pass,  that  whosoever  will 
not  hearken  unto  my  words  which  he  shall  speak 
in  my  name,  I  will  require  it  of  him."  Deut.  xxviii. 
19;  Lev.  xix.  4  —  31;  Jerem.  ii.  3;  Ps.  xl.  5.* 

What  is  the  third  commandment? 

P.  The  third  commandment  is: 

"Thou  shalt  not  take  the  name  of  the  Lord  thy 
God  in  vain;  for  the  Lord  will  not  hold  him  guilt- 
less that  taketh  his  name  in  vain." 

T.  What  is  prohibited  by  this? 

P.  1.  —  That  we  are  not  to  swear  to  confirm  a 
falsehood,  since  by  this  means  the  veneration  we 
owe  to  God  would  be  violated  in  the  most  sinful 
manner.t 


ittMDDi  ant  Sty  pope1?  ?non  Nin  nnS  pm  * 
The  truly  pious  man  is  like  a  golden  bell,  of  which  the  clap- 
per is  made  of  pearl.  —  Midrash. 

f  The  word  NNP  expresses  the  idea  useless,  unnecessary, 
without  cause,  groundless  and  vain,  no  less  than  the  idea/a/se 
or  lying;  compare  Deut.  xxxiii.  23;  Isaiah  i.  13;  Psalm  lix. 
13.  Ixxxix.  47;  Job  vii.  3. 


140 

2.  That  we  are  not  to  break  an  oath  which  we 
have  taken,  by  which,  as  in  the  first  case,  we  would 
perjure  ourselves. 

3.  That  we  are  not  to  be  guilty  of  any  kind  of 
cursing,  lying,  and  deceiving;  for  by  these  crimes 
we  would  grossly  offend  the  holiness  of  God. 

T.  When  are  we  permitted  to  take  an  oath? 

P.  We  may  take  an  oath  when  it  is  required  by 
the  authorities  to  establish  any  fact,  and  we  are  con- 
vinced of  the  entire  truth  of  that  to  which  we  swear. 

T.  An  oath  is  a  golden  coin  of  great  value, 
stamped  with  the  name  of  the  living  God.  With  a 
pure  hand  only,  dare  we  to  lay  it  on  the  altar  of 
truth,  and  even  that  pure  hand  should  do  it  with 
trembling.  Not  without  cause  does  the  word  of 
God  contain  a  particular  warning  on  this  subject. 

A  lie  is  the  intentional  uttering  of  an  untruth  in  expressing 
our  thoughts.  It  is  judicial  where  it  violates  the  rights  of 
others,  and  ethical  or  moral  when  it  violates  truth  in  general. 
It  is  concealed  when  we  thereby  deceive  ourselves,  and  open 
when  we  expose  ourselves  also  to  the  contempt  of  others,  by 
the  exhibition  of  the  falsehood.  Lying  annihilates  the  dignity 
of  man,  and  consequently  is  a  gross  crime,  whether  it  is 
against  justice  or  prudence,  against  the  liar  himself  or  others, 
whether  it  is  the  result  of  inadvertency,  complaisance,  or  good 
intentions;  and  whether  great  or  small.  Sincerity  is  in  general 
the  opposite  of  falsehood.  Veracity  is  a  predominating  incli- 
nation to  speak  the  truth.  Honesty  is  sincerity  viewed  as  the 
character  of  a  person,  and  faithfulness  is  honesty  in  keeping  our 
promises.  Compare  Maseeh.  Sota,  page  Hi. 


141 

The  fancied  golden  hills,  the  tops  of  which  the  false 
swearer  would  attain,  time  will  cause  to  crumble 
into  dust,  but  undying  remorse  is  left  behind.  His 
days  of  joy  even  are  not  sanctified  by  the  idea  of 
duties  performed,  his  hours  of  suffering  are  without 
the  comfort  of  religion;  his  solitude  is  without  in- 
ward peace,  and  his  intercourse  with  others  lacks 
the  robe  of  innocence.  Virtue,  what  can  be  com- 
pared with  thee?  Sir.  xxii.  10  —  13;  xxiii.  10  —  12; 
Exod.  xx.  7;  Ezek.  xvii.  19;  Ps.  iv.  3;  Job  xi.  14. 

20.  "The  wicked  man  travaileth  with  pain  all 
his  days,  and  the  number  of  years  is  hidden  to  the 
oppressor. 

21.  "A  dreadful  sound  is  in  his  ears:  in  pros- 
perity the  destroyer  shall  come  upon  him. 

22.  "He  believeth  not  that  he  shall  return  out  of 
darkness,  and  he  is  waited  for  of  the  sword. 

23.  "He  wandereth   abroad  for   bread,  saying, 
Where  is  it?  he  knoweth  that  the  day  of  darkness 
is  ready  at  his  hand. 

24.  "Trouble  and  anguish  shall  make  him  afraid; 
they  shall  prevail  against  him,  as  a  king  ready  for  a 
battle. 

25.  "For  he  stretcheth  out  his  hand  against  God, 
and  strengthened  himself  against  the  Almighty." 
Job  xv.  20  —  25. 

P.  The  fourth  commandment  is: 


roipn  or  nx  TOT 
"Remember  the  Sabbath  day  to  keep  it  holy." 


142 

T.  Explain  this  in  other  words. 

P.  On  the  seventh  day  of  every  week  we  should 
avoid  all  worldly  works  and  cares,  the  object  of 
which  is  the  satisfying  of  our  bodily  wants,  that  we 
may  be  the  more  occupied  with  the  concerns  of  our 
souls;  we  should  examine  our  conduct,  improve 
what  we  discover  to  be  defective,  cultivate  our  un- 
derstanding of  the  nature  of  our  duties  by  means  of 
instruction,  and  ennoble  our  hearts  by  devotion, 
and  by  searching  in  the  word  of  God. 

T.  There  is  in  reality  something  momentous  in 
the  divine  institution  of  the  Sabbath.  In  this 
weary  pilgrimage,  where  so  many  pleasures  are 
always  ready  to  entice  us  away  from  the  path  we 
should  pursue,  where  we  not  rarely  care  and  strive 
as  if  the  eternity  for  which  we  should  care  and 
strive,  were  of  the  same  earthly  nature  as  our  pre- 
sent existence,  and  where  at  other  times  our  whole 
soul  is  absorbed  in  the  enjoyment  of  the  moment—- 
in such  a  life  it  is  most  urgently  necessary  for  the 
immortal  spirit,  dwelling  in  its  house  of  clay,  to  be 
reminded  of  its  origin  and  of  its  destination. 
A  day  of  rest  was  therefore  bestowed  upon  man, 
that  he  might  devote  it  to  the  contemplation  and 
worship  of  God.  A  day  of  rest  for  him  who  is 
fatigued  by  the  labour  and  the  toil  incident  to  our 
earthly  life;  and  a  day  of  rest  for  him  also,  who, 
more  unfortunate  than  the  former,  does  not  discover 


143 

that  repose  flies  from  him,  the  more  he  seeks  it  in 
the  gratification  of  his  base  desires. 

"Ye  shall  keep  my  sabbath,  and  reverence  my 
sanctuary,  I  am  the  Lord."  Levit.  xix.  30. 

"If  thou  turn  away  thy  foot  from  the  sabbath, 
from  doing  thy  pleasure  on  my  holy  day;  and  call 
the  sabbath  a  delight,  the  holy  of  the  Lord,  honour- 
able; and  shalt  honour  him,  not  doing  thine  own 
ways,  nor  finding  thine  own  pleasure,  nor  speaking 
thine,  own  words."  Isaiah  Iviii.  13. 

"Moreover  also  I  gave  them  my  sabbaths,  to  be  a 
sign  between  me  and  them,  that  they  might  know 
that  I  am  the  Lord  that  sanctify  them."  Ezekiel 
xx.  12. 

"Because  they  despised  my  judgments,  and  walk- 
ed not  in  my  statutes,  but  polluted  my  sabbaths:  for 
their  heart  went  after  their  idols."  Ibid.  16. 

"Nevertheless  mine  eye  spared  them  from  de- 
stroying them,  neither  did  I  make  an  end  of  them 
in  the  wilderness."  Ibid.  17. 

P.  The  fifth  commandment  is: 

.  T»D^  pan&o  ]yvh  IDN  DNI  -pax  ns  IM 

"Honour  thy  father  and  thy  mother;  that  thy 
days  may  be  long  upon  the  land  which  the  Lord 
thy  God giveth  thee." 

T.  What  have  we  to  do,  and  what  to  avoid,  in 
obedience  to  this  commandment? 

P.  To  honour  our  parents;  ever  to  remember 
with  grateful  feelings  the  benefits  which  they  have 


144 

bestowed  on  us;  to  do  every  thing  which  will  cause 
them  joy;  to  promote  their  welfare  as  far  as  possi- 
ble, and  to  fulfil  whatever  they  require  of  us;  that 
is  to  say,  we  are  bound  to  do  willingly,  entirely, 
speedily,  and  unconditionally,  all  that  our  parents 
have  a  lawful  right  to  require,  all  that  affords  them 
permitted  pleasure  and  pure  joy,  all  that  can  law- 
fully promote  their  temporal  and  eternal  welfare; 
but  we  are  bound  also  to  avoid  carefully  every  thing 
that  may  cause  them  just  sorrow,  that  may  mar  their 
temporal  and  eternal  welfare,  as  for  example,  faith- 
lessness, disobedience,  rude  demeanour  towards 
brothers  and  sisters,  negligence  and  the  like.* 

T.  The  parents  are  the  first  and  greatest  bene- 
factors of  their  children;  all,  all  that  the  children 
are  and  have,  they  are  and  have  directly  and  indi- 
rectly through  their  parents.  Hence  do  the  holy 
Scriptures  warn  us  so  frequently  not  to  sin  against 
them;  hence  has  our  bountiful  Creator  promised  a 
particular  reward  to  those  who  obey  this  command- 
ment, notwithstanding  it  is  of  that  nature  that  it  is 
a  spontaneous  feeling  of  every  human  heart.  Talm. 
Chulin,  last  chapter. 

"Honour  thy  father  with  thy  whole  heart,  be 


niaa  HTUD  TON  nwa  n?aon  *?DI  ro"pnS  naan  ION  ns  laacn  Sa  * 

.  na"pn 

He  who  honours  his  parents,  also  thereby  honours  God;  he 
who  neglects  honouring  his  parents,  also  disregards  the  honour 
due  to  God.  —  Sereshith  Rabba. 


145 

grateful  towards  thy  mother:  how  canst  thou  re- 
quite them  the  trouble  of  training  thee  up? 
Prov.  vi.  20,  23;  Sir.  vii.  26,  27,  etc.* 

Parents'  love,  how  great!  how  boundless! 

More  than  children  can  return: 
But  to  thank  them,  to  be  grateful 

To  your  parents  you  may  learn. 
On  your  parents,  weak  and  helpless, 

Youthful  vigour  to  bestow, 
Gladd'ning  them  with  help  and  comfort, 

When  afflictions  round  them  flow, 
This  is  your  delightful  duty, 
Never,  children,  this  forget! 

P.  The  sixth  commandment  is: 

.  nann  vh 

"Thou  shalt  not  kill." 
T.  What  does  this  precept  teach? 
P.  It  teaches: 

1.  Not  to  destroy  our  own  life,  nor  that  of  others. 

2.  Not  to  be  accessory  in  causing  our  own  death, 
or  the  death  of  others,  and  never  to  neglect  any  op- 
portunity of  rescuing  those  whose  life  is  endangered. 

3.  Not  to  shorten  life  in  any  case  by  immoderate 
grief,  intemperance,  rejecting  proper  remedies  in 


na"pn  pNty  .  DNI  ax  mi  mxn  na"pn  ^o1?  ra-an  HDD  nx-n  Na  * 

.  pan  pa  pn*  pa  rot?  nepn 

Mark  how  pleasing  to  God  the  command  to  honour  our 
parents  must  be;  since  the  reward  for  obeying  it  is  meted  out 
to  the  wicked  no  less  than  to  the  good. — Kad  Hakemach, 
xxxvi.  3. 

'14 


146 

sickness,  useless  abstinence  and  inflictions  to  mor- 
tify the  flesh,  nor  by  any  other  means  whatever 
which  are  not  demanded  by  duty. 

T.  The  shedding  of  innocent  blood  is  too  great  a 
sin  to  be  left  unpunished  by  our  just  Creator.  Gen. 
ix.  5,  6.  Cherish  no  evil  thoughts  towards  your 
neighbour;  we  are  all  brethren;  the  misfortunes  of 
others  should  be  our  misfortunes:  we  should  do  unto 
them  what  we  desire  to  be  done  unto  us.  Do 
nothing  therefore  to  shorten  their  life;  but  endeavour 
to  promote  useful  information;  be  attentive  to  the 
wants  of  others;  have  a  conscientious  regard  for  their 
necessities,  and  advance  thus  the  temporal  and  eter- 
nal welfare  of  all  around  you. 

P.  The  seventh  commandment  is: 
.  «jwn  vh 

"Thou  shall  not  commit  adultery" 

T.  What  is  the  meaning  of  this  precept? 

P.  We  violate  this  commandment  by  every  species 
of  dishonourable  conduct,  in  unchaste  words  or  ac- 
tions, which  we  should  be  ashamed  to  let  our  parents, 
teachers,  or  other  persons  hear  or  see. 

T.  He  who  is  licentious  in  thoughts,  words  or 
actions,  is  bold  and  shameless,  fears  not  to  break  by 
his  vices  the  divine  bonds  of  matrimony,  robs  him- 
self of  every  pure  virtuous  enjoyment,  draws  on 


.  \y  rocip  rupT  nna  ^Burn   i 

If  you  revel  in  licentiousness,  premature  old  age  will  fasten 
upon  you.  —  Talm.  Shabbath,  page  clii. 


147 

himself  shame  and  contempt,  destroys  his  health,  and 
is  brought  to  an  early  grave. 

24.  "To  keep  thee  from  the  evil  woman,  from 
the  flattery  of  the  tongue  of  a  strange  woman. 

25.  "Lust  not  after  her  beauty  in  thine  heart; 
neither  let  her  take  thee  with  her  eyelids. 

26.  "For  by  means  of  an  abandoned  woman  a 
man  is  brought  to  piece  of  bread:  and  the  adulter- 
ess will  hunt  for  the  precious  life. 

27.  "Can  a  man  take  fire  in  his  bosom,  and  his 
clothes  not  be  burned? 

28.  "Can  one  go  upon  hot  coals  and  his  feet  not 
be  burnt? 

29.  "So  he  that  goeth  in  to  his  neighbour's  wife; 
whosever   toucheth   her    shall    not   be   innocent." 
Prov.  vi. 

T.  What  is  the  eighth  commandment? 

.  3JJD  N1? 

P.  "Thou  shall  not  steal.7' 

T.  What  is  meant  by  stealing? 

P.  We  steal  when  we  appropriate  to  ourselves 
by  unjust  means,  that  which  is  the  property  of 
another. 

T.  By  what  action  would  this  precept  be  violated? 

P.  This  divine  precept  is  violated  not  only  by 
forcible  robbery,  or  by  secret  breaking  into  another 
person's  house  (burglary);  but  also  by  concealing  a 
theft  committed  by  others,  by  cheating  in  our  com- 
mercial transactions,  by  secreting  what  we  have 


148 

found,  by  inconsiderately  contracting  debts,  and  by 
every  action  by  which  we  acquire  any  advantage  by 
unlawful  means. 

T.  The  best  means  of  avoiding  the  manifold 
temptations  to  the  commission  of  these  sins,  is  to 
learn  some  productive  business  in  our  youth,  that 
we  may  ever  afterwards  be  able  to  earn  an  honour- 
able livelihood. 

He  who  builds  a  house  with  unjustly  acquired 
wealth,  piles  up,  as  it  were,  stones  for  his  grave. 
The  ill-gotten  wealth  of  the  ungodly,  is  like  a  cloud 
which  consists  of  watery  and  sulphureous  vapours 
and  of  air:  the  watery  vapour  is  lost  in  falling  rain, 
the  sulphurous  is  consumed  in  lightning,  and  the 
air  is  lost  in  the  atmosphere,  and  thus  the  whole  is 
dissipated.  Lev.  xix.  35;  xxv.  14;  Prov.  xii.  5; 
xvi.  8,  11;  Ben  Syra  xxi.  9;  xli.  11 — 14. 
P.  The  ninth  commandment  is: 

.  myn  N1? 

"Thou  shall  not  bear  false  witness  against  thy 
neighbour" 

T.  What  duties  does  this  precept  require  of  us? 
P.  Candour,  veracity,  and  faithfulness. 
T.  And  when  do  we  sin  against  it] 
P.  When  we  speak  otherwise  than  is  dictated  by 
the  simple  truth,  when  we  make  unjust  demands  or 
prefer  false  accusations;  or  when  we,  upon  being 
accused,  deny  the  justice  of  an  honest  claim;  when 
as  witnesses  we  testify  to  that  as  true,  which  is  not 


149 

true;  and  finally,  when  we,  as  judges,  sentence  the 
innocent  and  acquit  the  guilty. 

T.  Well  comprehended!  But  do  violations  of 
this  nature  only  take  place  in  judicial  transactions? 

P.  They  take  place  in  every  uncharitable  use  of 
language  which  we  indulge  in  to  the  disadvantage 
of  others;  as  lies,  slander,  false  promises,  the  re- 
vealing of  confidential  secrets  and  the  like. 

T.  "Love  thy  neighbour  as  thyself,"  Lev.  xix. 
IS;  and  then  you  will  never  be  tempted  to  sin  in 
any  such  manner.  Assist  all  those  around  you  by 
strict  honesty,  occasional  and  disinterested  loans  and 
encouragement  in  their  lawful  pursuits.*  For  true 

*  Love  of  our  neighbour  is  either  love  from  approbation  or 
love  from  benevolence.  The  former  is  aesthetic,  and  arises 
from  our  delight  in  the  perfection  of  others,  and  is  involuntary,  i. 
e.  cannot  be  commanded  to  us  as  a  duty.  The  latter  \spractical, 
arising  from  the  desire  to  do  good  to  others,  and  can  be  the  ob- 
ject of  a  commandment.  The  moral  rule,  therefore,  "Love  thy 
neighbour  as  thyself,"  demands  the  extensive  duty  of  doing 
good,  and  that  towards  all  men  without  distinction,  and  with- 
out regarding  whether  we  love  them,  or  even  hate  them, 
though  hatred  is  itself  an  unlawful  feeling.  The  duty  of  active 
benevolence  extends  to  all  mankind;  for  the  God  of  love  dis- 
approves of  hatred.  Love  in  us  produces  love  in  others. 
These  general  principles  embrace  the  particular  principles  of 
duty  which  are  obligatory  on  us  in  peculiar  and  more  limited 
circumstances.  In  regard  to  these  it  may  justly  be  said,  every 
one  is  the  nearest  to  himself.  I  therefore  may,  and  do  love  my 
parents,  my  brothers  and  sisters,  my  benefactors,  more  than  I 
love  others. 
14* 


150 

justice  and  love  are  the  principal  pillars  of  human 
happiness.  Every  deviation  dishonours  the  dignity 
of  man.  Deut.  xxiii.  24. 

5.  "But  if  a  man  be  just,  and  do  that  which  is  law- 
ful and  right,  — 

7.  "And  has  not  oppressed  any,  but  has  restored 
to  the  debtor  his  pledge,  hath  spoiled  none  by  vio- 
lence, hath  given  his  bread  to  the  hungry;  and  hath 
covered  the  naked  with  a  garment; 

9.  "Hath  walked  in  my  statutes,  and  hath  kept 

The  law  even  limits  my  charity,  and  forbids  me  to  sacri- 
fice what  I  really  and  truly  need  for  my  own  use  to  the  benefit 
of  others.  For  example: 


"Let  him  who  is  liberal  in  his  charities,  give  no  more  than 
the  fifth  part  of  his  income,  that  he  may  not  himself  need  the 
assistance  of  others.  —  Talm.  Kduboth,  1.  1. 

All  the  particular  principles  of  duty  arise  from  this  general 
maxim,  but  they  are  distinguished  as  to  the  degree  of  benevo- 
lence which  they  make  it  our  duty  tp  bestow,  on  account  of 
peculiar  circumstances  of  the  different  cases  presented  for  ac- 
tion. Universal  love  of  man  is  not  violated  by  the  various  de- 
grees of  benevolence.  As  regards  quality,  or  the  same  manner 
as  we  wish  to  be  loved  ourselves  by  all,  we  can  love  all  men 
alike;  but  in  respect  to  quantity,  or  the  degree  of  love  which  we 
may  be  inclined  to  bestow,  we  do  and  can  love  our  fellow-men 
only  so  far  as  particular  circumstances  demand  our  regard  and 
affection. 


The  folly  of  that  man,  to  whom  all  men  are  alike,  i.  e.  who 
bestows  the  same  degree  of  love  upon  all,  without  regard  to 
peculiar  circumstances,  is  incurable.  —  Miphchar  Hapeninim. 


151 

my  judgments,  to  deal  truly;  he  is  just,  he  shall 
surely  live,  saith  the  Lord  God." 

22.  "All  his  transgressions  that  he  has  committed, 
they  shall  not  be  mentioned  unto  him:  in  his  right- 
eousness that  he  hath  done  he  shall  live. 

24.  "But  when  the  righteous  turns  away  from  his 
righteousness,  and  committeth  iniquity,  and  does 
according  to  all  the  abominations  that  the  wicked 
man  doeth,  shall  he  live?  All  his  righteousness 
that  he  hath  done  shall  not  be  mentioned:  in  his 
trespass  that  he  hath  trespassed,  and  in  his  sin  that 
he  has  sinned,  in  them  shall  he  die."  Ezek  xviii. 
Psalm  xxxvii.  25—32;  Prov.  xii.  13,  14.* 

P.  The  tenth  commandment  is: 
.  icnn  >6 

"  Thou  shalt  not  covet  thy  neighbour's  house, 
thou  shalt  not  covet  thy  neighbour's  wife,  nor  his 
man-servant,  nor  his  maid-servant,  nor  his  ox, 
nor  his  ass,  nor  any  thing  that  is  thy  neigh- 
bour's" Compare  Deut.  v.  6  —  18. 

T.  What  are  we  taught  by  this  precept? 

P.  This  precept  teaches  us  not  to  permit  our  de- 
sires to  impel  us  to  unjust  actions,  to  guard  against 
avarice  and  envy,  to  be  cheerful  and  contented,  and 
to  feel  delight  in  the  prosperity  of  our  fellow-man, 
as  though  it  were  our  own. 


"False   witnesses   is  an    abominable  commodity."  —  Dav. 
Kimchi  ex  Talm.  Sanhedrin  xxix.  1. 


152 

T.  A  human  legislator  could  only  have  prohi- 
bited the  deed,  but  not  the  desire:  the  divine  Law- 
giver, however,  can  interdict  the  desire  also;  for  He 
searches  and  directs  the  heart.  Human  laws  can 
rule  only  our  actions  and  words,  for  that  which 
transpires  in  the  heart  is  not  subject  to  the  power  of 
man;  but  the  laws  instituted  by  our  Creator  take  a 
wider  range,  and  have  an  effect  on  our  most  secret 
thoughts;  and  as  they  thus  cut  off  the  root  of  vice, 
they  confer  the  stamp  of  perfection  upon  laws 
emanating  from  men  even;  that  is  to  say,  the  enact- 
ments of  society  for  mutual  protection  and  security 
receive  the  greatest  assistance  if  the  citizens  are 
imbued  with  truly  religious  feelings.  The  cardinal 
command  to  love  our  neighbours,  is  also  the  foun- 
dation of  this,  inasmuch  as  it  enjoins  the  honourable 
combat  with  our  inward  foes,  our  desires  and  pas- 
sions, whenever  they  might  militate  against  our 
duties  to  others.  <ftnd  to  be  victorious  here  is  to 
win  all.  "Keep  thy  heart  with  all  diligence;  for 
out  of  it  are  the  issues  of  life."  Prov.  iv.  23; 
Psalm  cxxv.  3,  4;  Ben  Syra  v.  2,  3;  xix.  1,  2. 
From  this  you  perceive,  my  dear  child,  how  truly 
the  great  commentator,  Rashi,  remarks  (Exod.  vi. 
9),  "The  law  is  a  hard  rock,  from  which  assiduity 
strikes  many  beneficial  sparks.'7* 

*  Resh  Lakish  declares:  (Chagiga,  chap,  ii.,  speaking  of 
Micha  vii.  5,  7,)  "Should  an  evil  desire  tempt  you  to  do  this 


153 

P.  So  also  we  read  in  the  book  of  Psalms: 

8.  "The  statutes  of  the  Lord  are  right,  rejoic- 
ing the  heart:  the  commandment  of  the  Lord  is 
pure,  enlightening  the  eyes. 

9.  "  The  fear  of  the  Lord  is  clean,  enduring  for 
ever:  the  judgments  of  the  Lord  are  true  and  righte- 
ous altogether. 

10.  "More  to  be  desired  are  they  than  gold,  yea, 
than  much  fine  gold:  sweeter  also  than  honey  and 
the  honeycomb. 

11.  "Moreover,  by  them  is  thy  servant  warned: 
and  in  keeping  of  them  there  is  great  reward. 

or  that  sinful  deed,  because  God  is  gracious  and  will  forgive 
you — you  should  by  all  means  resist  the  desire,  for  the  heart 
of  man  is  evil  from  his  youth.  (Gen.  vi.  5;  viii.  21.)  And  if 
man  should  say:  No  one  sees  me,  who  will  testify  against  me1? 
— Then  reflect  that  the  stones,  the  timber,  the  curtains  of  thy 
house  will  testify  against  thee;  for  it  is  written: 

"For  the  stone  shall  cry  out  of  the  wall,  and  the  beam  out  of 
the  timber  shall  answer  it."  (Habakkuk  ii.  11.) 

Rabbi  Schila  says:  "Two  angels  of  God  which  accompany 
thee  (reason  and  conscience)  testify  against  thee,"  for  it  is 
said: 

"For  he  shall  give  his  angels  charge  over  thee,  to  keep  thee 
in  all  thy  ways."  (Psalm  xci.  11.) 

HND  mStP  ir\'yz  Nina'  "oS  SN  zw  rh  iS  IINI  'n  nx-p  2niB>  nSa  B»ty  ID 
.  rura&o  nitypS  i1?  a"i  rmcm  minn  a^p1?  in"?3  nVnzpJi  na"pn 

"He  in  whose  heart  is  planted  the  fear  of  God,  ought  to  feel 
that  he  is  in  this  world  as  a  messenger  of  God,  to  practise  the 
law  and  precepts  with  honesty  and  faithfulness." — Kad  Hake- 
much  viii.  2. 


154 

12.  "Who   can    understand    his   errors?    cleanse 
thou  me  from  secret  faults."     Psalm  xix. 


ARTICLES  or  FAITH. 

T.  How  many  articles  of  faith  are  contained  in 
the  Mosaic  Law? 

P.  Thirteen,  which  are  all  comprehended  in  the 
following  three  fundamental  articles: 

1.  mSx  niNixn  Belief  in  the  existence  of  God. 

2.  jwuj  niNixn  Belief  in  a  divine  revelation. 

3.  oiNn  trcj  nvnxj  Belief  in   the  imortality  of  the 
soul. 

T.  What  particular  articles  of  faith  are  embraced 
in  the  first  principal  article,  the  belief  in  the  exist- 
ence of  God? 

P.  The  belief  in  the  existence  of  God  embraces 
the  following  six  articles: 

1.  The  belief  that  God  always  did  and  ever  will 
exist. 

2.  In  the  unity  of  the  Creator. 

3.  That  God  has  no  corporeal  existence. 

4.  That    God    created    every   thing   existing  in 
nature. 

5.  That  we  are  to  worship  Him,  the  Creator, 
alone. 

6.  That  God  knows  every  action  and  thought  of 
man. 


155 

T.  What  doctrines  are  embraced  in  the  second 
principal  article  of  faith? 

P.  The  belief  in  a  divine  revelation  embraces  the 
following  articles: 

7.  The  belief  that  all  the  words  of  the  prophet 
are  true. 

8.  That  Moses  was  the  greatest  of  all  the  pro- 
phets. 

9.  That  the  whole  law,  which  we  still  possess, 
was  given  by  God  to  Moses. 

10.  That  this  law  never  will  be  changed,  and  that 
no  other  law  will  ever  be  given  by  the  Creator,  to 
whose  name  be  praise  for  everlasting. 

T.  What  articles  of  faith  are  embraced  in  the 
belief  of  the  immortality  of  the  soul? 
P.  The  following  three: 

11.  That  God  rewards  those  who  obey  his  laws, 
and  punishes  those  who  transgress  them. 

12.  That  God  in  the  time  which  He  has  appoint- 
ed, and  which  He  alone  knows,  will  send  us  the 
Messiah. 

13.  That  the  soul  is  immortal,  and  that  God  will 
at  one  time  recall  the  dead  to  life  and  pronounce 
judgment  on  them.* 


*  This  sketch  agrees  with  Maimonides'  method  of  teaching 
the  thirteen  articles  of  faith.  I  have  presented  the  collective 
thirteen  articles  of  faith  in  three  divisions,  not  only  because  in 
instructing  youth  a  survey  arranged  according  to  the  various 


156 

T.  You  have  convinced  me  by  what  you  have 
just  said,  that  you  comprehend  the  principles  of  our 
religion,  not  only  in  regard  to  their  outlines,  but 
also  to  their  highly  important  nature.  Impress 
them  on  your  mind,  my  dear  child;  let  them,  ac- 
cording to  the  instruction  of  the  immortal  servant 
of  God,  Moses,  be  engraven  on  the  tablet  of  your 
heart,  and  embodied  in  all  the  actions  of  the  future 
career  of  your  life.  Acknowledge  this  obligation 
to  the  Omnipresent  and  Most  Holy.  Vow  it  with 
a  deep  consciousness  of  the  importance  of  the 

contents  is  unavoidably  necessary,  for  awakening  thought  and 
strengthening  the  memory,  but  also  because  the  Rabbi  Joseph 
Albo,  (see  his  onppn  iflD  published  in  Florence,  1425,)  who  is 
held  in  equal  regard  with  Maimonides,  afforded  me  a  powerful 
aid  for  arranging  them  in  this  manner.  It  must  be  admitted  that 
the  above-named  celebrated  work  contains  a  vehement  dispute 
on  the  thirteen  Articles  of  Faith  of  Maimonides,  and  that  they 
are  reduced  by  Rabbi  Simon  Cairo  in  his  mSnJ  nwtoi  nco  to 
one  single  article,  namely,  the  belief  in  the  existence  of  God, 
which  is  called  Diets*  ninSa  rtap  .  But  it  would  be  unbecoming 
in  me  to  offer  a  decision  of  my  own  between  these  great  con- 
tending learned  men.  In  the  investigations,  therefore,  which  it 
is  my  duty  to  make  on  the  highly  important  concerns  of  reli- 
gion, I  shall  ever  gladly  accept  of  information,  and  feel  myself 
bound  to  make  a  return  for  it,  by  the  most  heartfelt  thankful- 
ness. 


"Give,  receive,  desire  what  is  good,  and  do  what  is  pleasing 
to  God."—  Yalkut. 


157 

subject,  and  the  sacredness  of  the  obligation  which 
you  assume. 


CONFESSION  OP  FAITH. 

P.  The  instruction  in  the  doctrines  of  the  holy 
Law,  and  the  kind  advice  you  have  afforded  me, 
have  deeply  moved  my  spirit,  and  enabled  me  to 
appreciate  the  dignity  and  object  of  my  appoint- 
ment on  earth;  and  have  also  taught  me  to  compre- 
hend more  fully  what  I  am  and  why  I  was  created, 
by  admonishing  me  to  reflect  on  the  unlimited 
mercy  of  God,  and  to  institute  at  all  times  a  careful 
examination  of  my  own  feelings  and  inclinations. 
Thus  prepared,  I  now  declare  solemnly,  in  the  pre- 
sence of  the  Most  High,  that 

I.  /  believe  in  the  Creator  of  the  Universe. 

1.  The  God,  in  whom  I  believe,  is  eternal;  He 
never  began  to  exist,  and  shall  never  cease  to  be! 
Time  limits  not  his  existence:  no  boundaries  confine 
Him,  no  form  represents  Him.  He  was  before 
any  earthly  creatures  filled  the  world.  He  is,  and 
rules  over  all  with  boundless  paternal  care.  He  is 
invisible  to  my  eyes,  nevertheless  his  being  is 
clearly  perceptible  within  and  without  me.  He 
will  be;  and  when  all  things  through  His  holy  will 
shall  have  perished,  He  yet  will  be  God,  ever  the 
same,  through  endless  time. 
15 


158 

10.  "Ye  are  my  witnesses,  saith  the  Lord,  and 
my  servant,  whom  I  have  chosen:    that  ye  may 
know  and  believe  me,  and  understand  that  I  am  he: 
before  me  there  was  no  God  formed,  neither  shall 
there  be  after  me. 

11.  "I,  even  I,  am  the  Lord;  and  beside  me  there 
is  no  saviour. 

1 3.  "Yea,  before  the  day  was  I  am  he;  and  there 
is  none  that  can  deliver  out  of  my  hand:  I  will  work, 
and  who  shall  let  it."  Isaiah  xliii. 

"Behold  God  is  great,  and  we  know  him  not, 
neither  can  the  number  of  his  years  be  searched 
out"  Job  xxxvi.  26.  See  also  Exod.  iii.  14; 
Psalms  xc.  1,  2. 

2.  He  is  God  alone:  there  is  no  other  God  con- 
ceivable. He  is  one  and  alone  in  regard  to  power; 
there  is  no  other  being  of  equal  perfection.  He  is 
simple,  and  one  in  his  essence;  He  consists  not  of 
parts  or  members. 

Sole  and  eternal  Being!  grant  me  power  and 
strength;  so  that  with  a  sinless  mind,  I  may  con- 
tinually comprehend  Thee  more  fully,  and  serve 
Thee  daily  with  a  more  holy  zeal. 

"But  ye  that  did  cleave  unto  the  Lord  your 
God  are  alive  every  one  of  you  this  day."  Dent, 
vi.  4. 

"0  Lord  our  God,  other  lords  beside  thee  have 
had  dominion  over  us:  but  by  thee  only  will  we 


•     159 

make  mention  of  thy  name.     Isaiah  xxvi.  13;  See 
Isaiah  xlv.  5,  6;  Psalm  Ixxxvi.  8.* 

3.  The  God  in  whom  I  believe  is  incorporeal,  and 
has  nothing  in  common  with  corporeal  things.  In 
thinking  of  his  omnipotent  attributes,  I  cannot 
imagine  them  to  be  incident  to  Him,  as  is  the  case 
with  the  capacities  and  qualities  of  bodily  beings, 
but  as  constituting  his  essence.  Apart  from  them, 
I  can  form  no  idea  of  God  which  could  be  worthy 
of  Him.  The  union  of  the  highest  perfections  con- 
stitutes his  holy  being. 

6.  "Forasmuch  as  there  is  none  like  unto  thee, 
0  Lord;  thou  art  great,  and  thy  name  is  great  in 
might. 

7.  "Who  would  not  fear  thee,  0  King  of  nations? 
for  to  thee  doth  it  appertain:  forasmuch  as  among 
all  the  wise  men  of  the  nations,  and  in  all  their 
kingdoms,  there  is  none  like  unto  thee. 

8.  "But  they  are  altogether  brutish  and  foolish: 
the  stock  is  a  doctrine  of  vanities. 

9.  "Silver  spread   into  plates    is    brought   from 
Tarshish,  and  gold  from  Uphaz,  the  work  of  the 
workman,  and  of  the  hands  of  the  founder:  blue  and 
purple  is  their  clothing:  they  are  all  the  work  of 
cunning  men."     Jeremiah  x. 


?up  no  up  N"?  N-I  'hon  nn  up  NT  * 

If  thou  hast  attained  this  knowledge,  what  dost  thou  need? 
if  thou  hast  not  attained  it,  what  hast  thou] — Talm.  Nederxl.  I. 


160 

4.  The    almighty    will    of   the    God    whom    I 
adore,    created    the    universe. — The    occurrences 
of    thousands    of    years,    and    the    phenomena    of 
the  moment,  are  alike  the  workings  of  His  unlimit- 
ed spirit. 

12.  "Who  hath  measured  the  waters  in  the  hol- 
low of  his  hand,  and  meted  out  heaven  with  the 
span,  and  comprehended  the  dust  of  the  earth  in  a 
measure,  and  weighed  the  mountains  in  scales,  and 
the  hills  in  a  balance? 

13.  "Who  hath  directed  the  Spirit  of  the  Lord, 
or  being  his  counsellor  who  taught  him? 

14.  "With  whom  took  he  counsel,  and  who  in- 
structed him,  and  taught  him  in  the  path  of  judg- 
ment, and  taught  him  knowledge,  and  shewed  to 
him  the  way  of  understanding? 

15.  "Behold  the  nations  are  as  a  drop  of  a  bucket, 
and  are  counted  as  the  small  dust  of  the  balance: 
behold,  he  taketh  up  the  isles  as  a  very  little  thing." 
Isaiah  xl. 

I  rejoice  in  His  works;  a  glance  into  the  wide 
creation  opens  to  me  the  temple  of  wisdom,  shows 
me  the  visible  marks  of  the  almighty  Creator's 
love,  and  urges  me  on  to  adore  Him.  The  author  of 
Meshal  Hakadmoni,  (xlviii.  1)  says  truly:  "Let 
the  creation  convince  you  of  the  exaltedness  of  God, 
then  worship  Him." 

5.  The  one  God ,  (for  there  is  no  other  in  the 


161 

realms  of  space,  or  beyond  them,*)  is  alone  worthy 
of  adoration.  Praised  be  the  name  of  our  glorious 
Sovereign  throughout  eternity. 

"Thou  hast  avouched  the  Lord  this  day  to  be  thy 
God,  and  to  walk  in  his  ways,  and  to  keep  his 
statutes,  and  his  commandments,  and  his  judgments, 
and  to  hearken  unto  his  voice."  Dent,  xxvi.  17. 

"To  whom  then  will  ye  liken  God?  or  what  like- 
ness will  ye  compare  to  him.  Isaiah  xl.  18.  See 
Psalm  cxxxv.  19,  20. 

6.  My  God,  my  Creator,  and  the  creator  of  all 
other  beings,  perceives  equally  what  is  great  and 
what  is  small,  and  knows  my  deeds,  my  words,  and 
the  most  secret  emotions  of  my  heart.  How  then  can 
I  permit  myself  to  sin,  knowing  that  I  can  never,  for 
a  moment,  hide  myself  from  the  all-seeing  eye  of 
God?  I  will  walk  blamelessly  before  Him.  I  will 
not  only  appear ,  I  will  be  what  it  is  laudable  to  be. 
Sir.  i.  26 — 29.  I  will  speak  what  I  think,  appear 
what  I  am,  not  merely  to  please  men,  but  my  hea- 
venly Father,  Sir.  iv.  21,  26 — 29,  and  endeavour  to 
live,  so  that  outward  righteousness,  hypocrisy,  du- 
plicity, and  deceit  be  banished  from  my  soul. 

27.  "Why  sayest  thou,  0  Jacob,  and  speakest,  0 


AH  that  we  comprehend  of  Thee,  our  God!  is  that  we  cannot 
comprehend  Thee. — Bechinoth  Olam. 
15* 


162 

Israel,  My  way  is  hid  from  the  Lord,  and  my  judg- 
ment is  passed  over  from  my  God? 

28.  "Hast  thou  not  known?  hast  thou  not  heard, 
that  the  everlasting  God,  the  Lord,  the  creator  of 
the  ends  of  the  earth,  fainteth  not,  neither  is  weary? 
there  is  no  searching  of  his  understanding.  Isaiah 
Ixx.  See  Jer.  ix.  5,  8;  Psalm  xiv.  2;  Sir.  ii.  14. 

II.  /  believe  in  a  Divine  Revelation. 

7.  All  the  words  of  the  prophets  are  infallible 
truths;  the  messages  delivered  by  men,  who  lived 
in  God,  and  according  to  the  commands  of  God,  are 
the  true  words  of  the  Lord,  and  are  therefore  ema- 
nations of  the  purest  love  and  the  most  exalted  jus- 
tice.    Exod.  vii.  1;  1  Sam.  x.  6,  7.     I  honour  these 
prophetic  writings,  and  regard  them  holy  because 
of  their  instructive  contents,  and  because  they  pro- 
ceed from  the  great  Giver  of  all  blessings.     Their 
sublime  earnestness  and  fervour  inspire  me  with  the 
desire  to  practise  virtuous  deeds;  their  expressive 
simplicity  fills  my  wavering  heart  with  confidence; 
their  constant  reference  to  God  removes  from  my 
spirit  the  fetters  which  would  bind  it  to  mere  earthly 
things,  and  renders  me  strong  in  the  Lord,  so  that 
I  am  enabled  to  believe  even  where  I  cannot  see 
clearly  by  the  light  of  my  own  reason.     Jer.  i.  6 — 8; 
Ps.  xix.  8 — 12;  cxviii.  8;  Prov.  iii.  5,  6. 

8.  Moses  was  the  greatest  of  all  the  prophets. 
He  was   in   a  wonderful   manner   rescued   from 

among  thousands,  to  be  the  rescuer  of  thousands. 


163 

Exod.  ii.  1.  It  was  he,  who,  after  having  broken 
the  iron  yoke  of  the  most  cruel  tyranny,  and  with 
Heaven's  blessing  achieved  bodily  freedom  for  those 
who  were  innocently  suffering,  gave  at  the  com- 
mand of  God  a  new  book  of  laws,  which  cannot  be 
sufficiently  admired.  All  the  attributes  of  a  great 
prophet  are  clearly  seen  therein. 

Wisdom  was  his  compass.  He  lyiew  the  exalt- 
edness  of  God,  his,  to  us,  incomprehensible  being, 
and  lived  in  Him.  And  in  the  same  degree  that  his 
life  was  the  nearest  approach  to  divine  perfection,  so 
were  his  laws  words  of  the  covenant  between  God 
and  man.  0,  that  we  might  fully  comprehend  these 
laws!  Deut.  xxviii.  69;  xxix.  3.  He  knew  men 
according  to  their  possible  perfections  and  actual 
defects,  and  strove  to  exalt  them  by  means  of  true 
piety.  He  knew  nature,  and  walked  by  her  side 
with  a  firm  step  in  the  pursuit  of  the  end  of  his 
mission. 

Heroic  courage  was  his  helm.  He  assumed  the 
task  of  combating  against  ignorance  and  its  daughter, 
blindness,  the  two  most  dreadful  foes  of  the  human 
race;  and  he  conquered.  The  fiery  pillar  of  his 
zeal  beamed  forth  in  the  dark  wilderness  of  prevail- 
ing prejudices.  Humbly  he  denied  his  own  merits. 
Exod.  iii.  11.  Magnanimously  he  bore  and  forgave 
many  offences  against  his  person  and  fair  fame. 
Exod.  x.  11. 

"And  they  said  unto  Moses,  because  there  were 


164 

no  graves  in  Egypt,  hast  thou  taken  us  away  to  die 
in  the  wilderness?  wherefore  hast  thou  dealt  thus 
with  us,  to  carry  us  forth  out  of  Egypt? 

"Is  not  this  the  word  that  we  did  tell  thee  in 
Egypt,  saying,  Let  us  alone,  that  we  may  serve  the 
Egyptians?  For  it  had  been  better  for  us  to  serve  the 
Egyptians,  than  that  we  should  die  in  the  wilder- 
ness." Exod,  xiv.  11,  12. 

Mildly  he  admonished  the  people  to  be  mindful 
of  justice  and  duty,  Exod.  xiv.  13;  and  nobly  he 
implored  God  to  spare  the  sinners  and  lead  them 
from  their  evil  ways. 

11.  "And  Moses  besought  the  Lord  his  God  and 
said.  Lord,  why  doth  thy  wrath  wax  hot  against  thy 
people,  which  thou  hast  brought  forth  out  of  the 
land  of  Egypt  with  great  power,  and  with  a  mighty 
hand? 

12.  "Wherefore  should  the  Egyptians  speak  and 
say,  For  mischief  did  he  bring  them  out,  to  slay 
them  in  the  mountains,  and  to  consume  them  from 
the  face  of  the  earth?    Turn  from  thy  fierce  wrath, 
and  repent  of  this  evil  against  thy  people. 

13.  "Remember  Abraham,  Isaac,  and  Israel,  thy 
servants,  to  whom  thou  swearest  by  thine  own  self, 
and  saidst  unto  them,  I  will  multiply  your  seed  as 
the  stars  of  heaven,  and  all  this  land  that  I  have 
spoken  of,  will  I  give  unto  your  seed,  and  they  shall 
inherit  it  for  ever.     Exod.  xxxii. 

5.  "And  the  Lord  descended  in  the  cloud;  and 


165 

stood  with  him  there,  and  proclaimed  the  name  of 
the  Lord. 

6.  "And  the  Lord  passed  by  before  him,  and  pro- 
claimed, The  Lord,  The  Lord  God,  merciful,  and 
gracious,  long-suffering,  and  abundant  in  goodness 
and  truth. 

7.  "Keeping  mercy  for  thousands,  forgiving  ini- 
quity and  transgression  and  sin,  and  that  will  by  no 
means  clear  the  guilty;  visiting  the  iniquity  of  the 
fathers  upon  the  children,  and  upon  the  children's 
children,  unto  the  third  and  to  the  fourth  genera- 
tion. 

8.  "And  Moses  made  haste,  and  bowed  his  head 
toward  the  earth,  and  worshipped. 

9.  "And  he  said,  If  now  I  have  found  grace  in 
thy   sight,  0   Lord,  let  my  Lord,  I  pray  thee,  go 
among  us;  for  it  is  a  stiff-necked  people;  and  par- 
don our  iniquity  and  our  sin,  and  take  us  for  thine 
inheritance. 

10.  "And  he  said,  Behold,  I  make  a  covenant: 
before  all  thy  people  I  will  do  marvels,  such  as  have 
not  been  done  in  all  the  earth,  nor  in  any  nation: 
and  all  the  people  among  which  thou  art,  shall  seek 
the  work  of  the  Lord:  for  it  is  a  terrible  thing  that 
I  will  do  with  thee."     Exod.  xxxiv. 

His  immovable  conlidence  in  Him,  whose  mes- 
senger he  was,  protected  him,  and  gave  him  weapons 
to  overcome  the  most  formidable  foes.  He  was 


166 

without  reproach,  and  therefore  without  fear.  Num. 
xvi.  1 — 23;  xxi.  5—9. 

Riches  were  his  plumb-line.  The  chosen  of  God 
makes  but  sparing  use  of  worldly  things,  needs  little, 
dispenses  willingly  with  superfluities,  desires  with 
modest  caution,  demands  with  moderation; — God  is 
his  staff  of  life.  And  this  was  the  wealth  of  Moses, 
which  enabled  him  to  acquire  true  virtue.  Pure 
truth  and  impartial  justice,  based  on  genuine  love 
for  the  truly  good,  constituted  this  inward  trea- 
sure which  gave  him  power  to  chastise  with  the 
sword  of  his  words  the  powerful  even,  when  inno- 
cence required  protection. 

18.  "Judges  and  officers  shalt  thou  make  thee  in 
all  thy  gates,  which  the  Lord  thy  God  giveth  thee, 
throughout  thy  tribes:  and  they  shall  judge  the  peo- 
ple with  just  judgment. 

19.  "Thou  shalt  not  wrest  judgment;  thou  shalt 
not  respect  persons,  neither  take  a  gift:  for  a  gift 
doth  blind  the  eyes  of  the  wise,  and  pervert  the 
words  of  the  righteous. 

20.  "That  which  is  altogether  just  shalt  thou  fol- 
low, that  thou  mayest  live,  and  inherit  the  land  which 
the  Lord  thy  God  giveth  thee."     Deut.  xvi. 

Jind  cheerfulness  was  his  haven.  The  manifold 
calamities  and  adversities  of  life  cannot  bow  down 
the  virtuous  hearts  of  those  servants  of  God  who  are 
deserving  to  be  the  leaders  of  mankind.  They  live 
to  become  worthy  of  the  land  of  perfection  by  the 


167 

pursuit  of  virtue,  and  would  live  so,  though  the  way 
were  full  of  thorns.* 

"And  the  Lord  said  unto  Moses,  Speak  unto  the 
priests  the  sons  of  Aaron,  and  say  unto  them,  There 
shall  none  be  defiled  for  the  dead  among  his  peo- 
ple: 

*  Difficult  as  it  ever  is  to  understand  the  peculiarities  of 
mankind  in  general,  and  of  those  who  have  lived  thousands  of 
years  ago  in  particular;  and  great  as  the  circumspection  is,  it 
may  require  to  distinguish  what  part  of  their  doings  and  omis- 
sions was  owing  to  times  and  circumstances,  and  what  should 
be  ascribed  to  them  as  the  traits  of  their  characters:  still  the  ex- 
alted soul  of  Moses  is  fully  exhibited  in  his  desire,  as  found  in 
Numbers:  "And  Moses  said  unto  him,  Enviest  thou  for  my 
sake?  would  God  that  all  the  Lord's  people  were  prophets, 
and  that  the  Lord  would  put  his  spirit  upon  them." 

The  whole  human  family  constitutes  the  people  of  the  Lord;  each 
individual  is  an  integral  part  of  the  whole.  Ml  were  created  by 
one  God,  all  bear  His  image,  and  hence  all  should  acknowledge 
Him,  live  in  Him,  and  increase  in  the  righteousness  of  his  law. 
O,  that  this  wish,  which  emanated  from  the  noblest  of  hearts, 
thousands  of  years  ago,  might  be  realized!  that  all  would  be 
endowed  with  the  light  of  the  Lord,  be  equally  inspired  with 
love,  with  zeal  for  what  is  good  to  everlasting — then  would 
nothing  remain  to  be  desired  here  below. 
J7JTOH  wn  IJN  ONI  nSiiJi  "ip^  v)puyn  nn  nj  V?ra  nns  >*?TU  ^J?D  ON 

.  i1?  jnn  no  ^nVx  'n  miton  rnana  amn  >JDB 

If  my  thoughts  rob  me  of  my  glory  and  darken  my  light, 
what  avail  me  the  dignity  and  greatness  I  have  received? 
and  if  I  myself  reject  the  blessings  which  might  be  mine,  what 
shall  I  profit,  God  and  Lord!  by  the  multitude  of  benefits 
which  thou  bestowest  on  me? — Bechinoth  Olam,  chap.  xiii. 


168 

"They  shall  not  make  baldness  upon  their  head, 
neither  shall  they  shave  off  the  corner  of  their  beard, 
nor  make  any  cuttings  in  their  flesh." 

"They  shall  be  holy  unto  their  God,  and  not  pro- 
fane the  name  of  their  God:  for  the  offerings  of  the 
Lord  made  by  fire,  and  the  bread  of  their  God,  they 
do  offer;  therefore  they  shall  be  holy.  Lev.  xxi. 
1,  5,  6. 

9.  "•/?//  the  precepts  which  we  now  possess,  were 
received  by  Moses  from  God." 

God  is  good,  gracious  and  merciful.  Love  is  his 
essence,  and  the  diffusion  of  happiness  the  work  He 
delights  in.  But  more  than  all  other  creatures  does 
He  love  mankind,  and  therefore  does  He  confer 
on  them  such  exceeding  great  blessings;  therefore 
did  He  bestow  on  them,  beside  so  many  advantages 
of  body  and  soul,  the  holy  law  which  announces  to 
us  the  way  of  salvation;  and  which  gave  our  fathers 
the  promise  of  reward  for  their  faith,  and  pointed 
out  to  those  who  went  astray  the  cause  of  their  suf- 
ferings. I  will  profit  by  this  holy  law;  it  shall  guide 
me  through  life,  point  out  my  way  to  heaven,  and 
teach  me  to  be  sedulous  in  devoting  myself  to  a  God- 
pleasing  life.  Gen.  xv.  6;  xviii.  19;  Exod.  xv.  26; 
Lev.  xxvi.  3. 

3.  "Hear,  therefore,  0  Israel,  and  observe  to  do 
it;  that  it  may  be  well  with  thee,  and  that  ye  may 
increase  mightily,  a,s  the  Lord  God  of  thy  fathers 


169 

hath  promised  thee,  in  the  land  that  floweth  with 
milk  and  honey. 

4.  "Hear,  0  Israel!   the  Lord  our  God  is  one 
Lord. 

5.  "And  thou  shalt  love  the  Lord  thy  God  with 
all  thine  heart,  and  with  all  thy  soul,  and  with  all 
thy  might. 

6.  "And  these  words,  which  I  command  thee  this 
day,  shall  be  in  thine  heart:"  Deut.  vi. 

10.  "God  will  never  revoke  nor  alter  this  holy 
law.7' 

As  God  is,  so  is  his  word — eternal.  What  the 
Most  Holy  calls  good,  can  never  be  otherwise. 
Fallible  man  only  often  sees  on  the  morrow," how 
imperfectly  he  thought  and  acted  to-day.  Happy 
indeed  will  he  be  who  discerns  his  error,  and  im- 
proves where  he  sees  defects.  (But  there  are  by  far 
too  many  who  deem  themselves  in  perfect  moral 
health,  while  they  are  struggling  with  death!)  God, 
however,  is  not  a  man,  that  He  should  consider, 
nor  a  son  of  man,  that  He  should  regret.  He  is 
unchangingly  the  same  to  everlasting.  Only  the 
things  which  are  subject  to  accidents,  only  human 
institutions,  can  change,  must  change. 

"Wherefore  the  Lord  said,  Forasmuch  as  this 
people  draw  near  me  with  their  mouth,  and  with 
their  lips  do  honour  me,  but  have  removed  their 
heart  far  from  me,  and  their  fear  toward  me  is  taught 
by  the  precept  of  men: 
16 


170 

"Therefore,  behold,  I  will  proceed  to  do  a  mar- 
vellous work  among  this  people,  even  a  marvellous 
work  and  a  wonder:  for  the  wisdom  of  their  wise 
men  shall  perish,  and  the  understanding  of  their 
prudent  men  shall  be  hid."  Isaiah  xxix.  13,  14. 

This  holy  law,  therefore,  free  from  human  ad- 
mixture, shall  ever  be,  according  to  the  will  of  God, 
my  guiding  principle,  not  a  chain  to  bind  my  un- 
willing spirit. 

"And  all  the  people  shall  know,  even  Ephraim, 
and  the  inhabitants  of  Samaria,  that  say  in  the  pride 
and  stoutness  of  heart."  Isaiah  ix.  9. 

"The  grass  withereth,  the  flower  fadeth:  but  the 
word  of  our  God  shall  stand  forever."  Ibid.  xl.  8. 

III.  "/  believe  that  the  human  soul  is  im- 
mortal." 

11.  The  earth  can  resume  only  what  it  gave,  the 
body.  And  though  all  its  component  parts  are  ex- 
cellent in  their  nature,  and  pre-eminently  adapted 
for  their  use;  they  are  means  only  for  the  attain- 
ment of  a  higher  object.  As  soon  as  the  Creator 
wills  it,  the  body  perishes. 

"Seeing  his  days  are  determined,  the  number  of 
his  months  are  with  thee,  thou  hast  appointed  his 
bounds  that  he  cannot  pass."  Job  xiv.  5. 

Not  so  my  true  self — my  spirit.  Time  limits  not 
its  existence,  and  has  no  power  over  it. 

"Then  shall  the  dust  return  to  the  earth  as  it  was: 


171 

and  the  spirit  shall  return  unto  God  who  gave  it." 
Ecclesiastes  xii.  7. 

It  too  will  return  to  its  native  home  when  its  mis- 
sion is  completed.  It  will  then  be  rewarded  for  the 
good  it  did  perform  here  below,  with  eternal  joy, 
with  peace  in  God.  In  the  consciousness  of  having 
exercised  whatever  virtue  was  within  its  reach,  new 
and  unexperienced  bliss  will  constantly  be  opened 
for  its  enjoyment.  Its  true,  imperishable  life  com- 
mences when  it  is  permitted  to  behold  the  promised 
glory,  and  when  it  is  reunited  with  the  Most  Holy. 

"Thou  shalt  hide  them  in  the  secret  of  thy  pre- 
sence from  the  pride  of  man:  thou  shalt  keep  them 
secretly  in  a  pavilion  from  the  strife  of  tongues." 
Ps.  xxxi.  20. 

But  it  will  also  be  punished  for  sin  committed,  by 
being  placed  at  a  painful  distance  from  the  object  of 
its  most  ardent  desires.  A  prey  to  the  gnawing  re- 
proaches of  conscience,  it  finds  itself  without  joy, 
deprived  of  divine  glory,  and  sighing  over  the  pain- 
ful consequences  of  committed  sins. 

1.  "Behold,  the  Lord's  hand  is  not  shortened, 
that  it  cannot  save;  neither  his  ear  heavy,  that  it 
cannot  hear. 

2.  "But  your  iniquities  have  separated  between 
you  and  your  God,  and  your  sins  have  hid  Ms  face 
from  you,  that  he  will  not  hear. 

3.  "For  your  hands  are  defiled  with  blood,  and 


172 

your  fingers  with  iniquity,  your  lips  have  spoken 
lies,  your  tongue  hath  muttered  perverseness. 

4.  "None  calleth  for  justice,  nor  any  pleadeth  for 
truth:  they  trust  in  vanity,  and  speak  lies;  they  con- 
ceive mischief,  and  bring  forth  iniquity. 

5.  "They  hatch  cockatrice'  eggs,  and  weave  the 
spider's  web:  he  that  eateth  of  their  eggs  dieth,  and 
that  which  is  crushed  breaketh  out  into  a  viper. 

6.  "Their  webs  shall  not  become  garments,  neither 
shall  they  cover  themselves  with  their  works  of 
iniquity,  and  the  act  of  violence  is  in  their  hands. 
Isaiah  lix. 

12.  "/  confide  in  the  Messiah  whom  God  has 
promised." 

This  fairest  of  my  hopes  is  founded  on  my  child- 
like pious  faith.  The  branch  from  the  stem  of  Jesse, 
whom  God  has  promised,  will  flourish  to  promote 
the  happiness  of  all  mankind. 

"The  people  that  walked  in  darkness  have  seen  a 
great  light:  they  that  dwell  in  the  land  of  the  shadow 
of  death,  upon  them  hath  the  light  shined.  Isaiah 
ix.  2. 

1.  "And  there  shall  come  forth  a  rod  out  of  the 
stem  of  Jesse,  and  a  branch  shall  grow  out  of  his 
roots: 

2.  "And  the  spirit  of  the  Lord  shall  rest  upon 
him,  the  spirit  of  wisdom  and  understanding;  the 
spirit  of  counsel  and  might,  the  spirit  of  knowledge 
and  the  fear  of  the  Lord; 


173 

3.  "And  shall  make  him  of  quick  understanding 
in  the  fear  of  the  Lord:  and  he  shall  not  judge  after 
the  sight  of  his  eyes,  neither  reprove  after  the  hear- 
ing of  his  ears: 

4.  "But  with  righteousness  shall  he  judge  the 
poor,  and  reprove  with  equity  for  the  meek  of  the 
earth:  and  he  shall  smite  the  earth  with  the  rod  of 
his  mouth,  and  with  the  breath  of  his  lips  shall  he 
slay  the  wicked. 

5.  "And  righteousness  shall  be  thfe  girdle  of  his 
loins,  and  faithfulness  the  girdle  of  his  reins."    Ibid. 
xi. 

Grant  me  thy  assistance,  0,  Father  in  heaven! 
that  my  spirit  may  embrace  thy  words,  and  my 
heart  may  believe  them.*  Guard  me  from  pride 
and  presumption,  that  my  heart  may  adhere  to  Thee 
in  simplicity,  obey  Thee  faithfully,  so  that  the  hap- 
py time  may  soon  approach,!  when  man  shall  no 
longer  find  the  demon  of  discord  amidst  his  fellow- 
men,  when  the  earth  shall  be  full  of  the  knowledge 
of  God,  and  all  shall  speak  one  language;  have  one 


When  will  the  Messiah  come1?     To-day,  if  you  will  obey 
the  voice  of  God.  —  Talm.  Sanhedrin  ii. 


nnn  >DJ  iS:w  ij?  NO  in  p  ps  f 
The  son  of  David  will  not  appear  till  the  pride  of  Israel  shall 
cease.  —  Ibid. 
16* 


174 

end  to  attain,  one  love,  one  will,  one  God; — when 
the  Lord*  shall  be  ONE,  and  his  name  ONE. 

*  2.  "And  it  shall  come  to  pass  in  the  last  days  that  the 
mountain  of  the  Lord's  house  shall  be  established  in  the  top  of 
the  mountains,  and  shall  be  exalted  above  the  hills;  and  all 
nations  shall  flow  unto  it. 

3.  "And  many  people  shall  go  and  say,  Come  ye  and  let  us 
go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the  God  of 
Jacob;  and  he  will  teach  us  of  his  ways,  and  we  will  walk  in 
his  paths:  for  out  of  Zion  shall  go  forth  the  law,  and  the  word 
of  the  Lord  from  Jerusalem. 

4.  "And  he  shall  judge  among  the  nations,  and  shall  rebuke 
many  people:  and  they  shall  beat  their  swords  into  plough- 
shares, and  their  spears  into  pruning-hooks:  nation  shall  not 
lift  up  sword  against  nation,  neither  shall  they  learn  war  any 
more."     Isaiah  ii.  2 — 5. 

11.  "And  the  vision  of  all  is  become  unto  you  as  the  words 
of  a  book  that  is  sealed,  which  men  deliver  to  one  that  is  learn- 
ed, saying,  Read  this,  I  pray  thee:  and  he  saith,  I  cannot;  for  it 
is  sealed. 

12.  "And  the  book  is  delivered  to  him  that  is  not  learned, 
saying,  Read  this,  I  pray  thee:  and  he  saith,  I  am  not  learned. 

18.  "And  in  that  day  shall  the  deaf  hear  the  words  of  the 
book,  and  the  eyes  of  the  blind  shall  see  out  of  obscurity,  and 
out  of  darkness. 

19.  "The  meek  also  shall  increase  their  joy  in  the  Lord,  and 
the  poor  among  men  shall  rejoice  in  the  Holy  One  of  Israel. 

20.  "For  the  terrible  one  is  brought  to  nought,  and  scorner  is 
consumed,  and  all  that  watch  for  iniquity  are  cut  off."     Ibid. 
xxix. 

28.  "And  it  shall  come  to  pass,  that  like  as  I  have  watched 
over  them,  to  pluck  up,  and  to  break  down,  and  to  destroy,  and 


175 

13.7  believe  also,  that  God  will  call  the  dead 
again  into  life,  at  the  time  it  may  be  his  will  to 
do  so. 


to  afflict;  so  will  I  watch  them,  to  build,  and  to  plant,  saith 
the  Lord. 

29.  "In  those  days  they  shall  say  no  more,  The  fathers  have 
eaten  a  sour  grape,  and  the  children's  teeth  are  set  on  edge. 

32.  "Not  according  ,to  the  covenant  that  I  made  with  their 
fathers,  in  the  day  that  I  took  them  by  the  hand,  to  bring  them 
out  of  the  land  of  Egypt;  (which  my  covenant  they  brake, 
though  I  was  an  husband  unto  them,  saith  the  Lord:) 

33.  "But  this  shall  be  the  covenant  that  I  will  make  with 
the  house  of  Israel;  After  those  days,  saith  the  Lord,  I  will  put 
my  law  in  their  inward  parts,  and  write  it  in  their  hearts;  and 
will  be  their  God,  and  they  shall  be  my  people. 

34.  "And  they  shall  teach  no  more  every  man  his  neighbour, 
and  every  man  his  brother,  saying,  Know  the  Lord:  for  they 
shall  all  know  me,  from  the  least  of  them  unto  the  greatest  of 
them,  saith  the  Lord:  for  I  will  forgive  their  iniquity,  and  I 
will  remember  their  sin'no  more. 

35.  "Thus  saith  the  Lord,  which  giveth  the  sun  for  a  light 
by  day,  and  the  ordinances  of  the  rnoon  and  the  stars  for  a  light 
by  night,  which  divideth  the  sea  when  the  waves  thereof  roar; 
The  Lord  of  hosts  is  his  name; 

36.  "If  those  ordinances  depart  from  before  me,  saith  the  Lord, 
then  the  seed  of  Israel  also  shall  cease  from  being  a  nation  be- 
fore me  for  ever. 

37.  "Thus  saith  the  Lord;  If  heaven  above  can  be  measured, 
and  the  foundations  of  the  earth  searched  out  beneath,  I  will 
also  cast  off  all  the  seed  of  Israel  for  all  that  they  have  done, 
saith  the  Lord."  Jeremiah  xxxi. 

1.  "But  in  the  last  days  it  shall  come  to  pass  that  themoun- 


176 

When  the  discordant  notes  of  this  life  shall  have 
ceased,  when  this  world's  empire,  so  long  contended 
against  and  yet  desired,  shall  have  come  to  its  close: 
then  will  the  omnipotence  of  God  awaken  those, 
who  slumber  in  the  dust;  in  order  to  destine  the 
good  unto  imperishable  bliss,  and  bring  those  unfor- 
tunate beings,  the  wicked,  to  judgment. 

11.  "I  said,  I  shall  not  see  the  Lord,  even  the 
Lord,  in  the  land  of  the  living:  I  shall  behold  man 
no  more  with  the  inhabitants  of  the  world. 

16.  "0  Lord,  by  these  things  men  live,  and  in 


tain  of  the  house  of  the  Lord  shall  be  established  in  the  top  of 
the  mountains,  and  it  shall  be  exalted  above  the  hills;  and  the 
people  shall  flow  unto  it. 

2.  "And  many  nations  shall  come,  and  say,  Come  and  let  us 
go  to  the  mountain  of  the  Lord,  and  to  the  house  of  the  God  of 
Jacob;  and  he  will  teach  us  of  his  ways;  and  we  will  walk  in 
his  paths;  for  the  law  shall  go  forth  of  Zion,  and  the  word  of 
the  Lord  from  Jerusalem. 

3.  "And  he  shall  judge  among  many  people,  and  rebuke 
strong  nations  afar  off;  and  they  shall  beat  their  swords  into 
ploughshares,  and  their  spears  intopruning-hooks:  nation  shall 
not  lift  up  a  sword  against  nation,  neither  shall  they  learn  war 
any  more. 

4.  "But  they  shall  sit  every  man  under  his  vine  and  under 
his  fig-tree;  and  none  shall  make  them  afraid:  for  the  mouth  of 
the  Lord  of  hosts  hath  spoken  it."  •  Micah  iv.  1 — 5. 

"And  the  Lord  shall  be  King  over  all  the  earth:  in  that  day 
shall  there  be  one  Lord,  and  his  name  one."  Zechariah  xiv.  9. 
— Compare  Maimon.  Sect,  xii.;  Mbo,  Chap.  iv. 


177 

all  these  things  is  the  life  of  my  spirit:  so  wilt  thou 
recover  me,  and  make  me  to  live/'     Isaiah  xxxviii. 

This  view  has  a  decisive  bearing  on  my  life; 
since  it  ought  naturally  to  be  different  if  it  belongs 
to  heaven,  from  what  it  would  be  if  it  were  destined 
to  perish  here  in  the  dust. 

This  view  gives  me  the  only  true,  directing  prin- 
ciple, the  assurance  that  even  my  body  will  only 
be  dissolved  in  order  to  have  a  more  glorious  birth. 

"Thy  dead  men  shall  live,  together  with  my  dead 
body  shall  they  arise.  Awake  and  sing,  ye  that 
dwell  in  dust:  for  thy  dew  is  as  the  dew  of  herbs, 
and  the  earth  shall  cast  out  the  dead.  Isaiah  xxvi. 
19. 

"And  many  of  them  that  sleep  in  the  dust  of  the 
earth  shall  awake,  some  to  everlasting  life,  and  some 
to  shame  and  everlasting  contempt. 

"And  they  that  be  wise  shall  shine  as  the  bright- 
ness of  the  firmament;  and  they  that  turn  many  to 
righteousness  as  the  stars  for  ever  and  ever." 
Dan.  xii.  2,  3. 

To  this  faith,  to  this  hope,  will  I  devote  my  life; 
and  disengaged  from  the  leading-strings  of  child- 
hood, I,  with  this  day's  declaration,  enter  my  state 
of  responsibility,  a  free  agent  in  the  active  sphere  of 
human  life. 

Lord  and  Father!  grant  me  thy  assistance  that 
I  may  devote  my  youth  and  my  riper  years  to 
Thee  and  the  destiny  for  which  I  was  created. 


178 

that  I  may  avoid  every  sin,  and  escape  from  every 
transgression.  I  will  strive  zealously  ever  to  in- 
crease my  store  of  good  deeds,  to  appreciate  duly 
my  happy  lot,  to  employ  it  usefully,  and  ever 
hallow  it  by  virtuous  actions  and  the  pursuit  of 
righteousness. 

To  thee,  blest  virtue!  faith  I  swear, 

To  thee  will  I  be  ever  true, 
And  spirits  high  the  oath  shall  hear, 

And  my  deeds  with  pleasure  view. 

With  hand  on  heart,  and  eyes  on  high, 

To  thee  I  consecrate  my  days; 
Apart  from  worldly  noise  and  strife, 

I'll  follow  e'er  thy  peaceful  ways. 

Thy  worth  my  soul  has  ever  felt, 

Thy  light  has  through  my  spirit  shone, 

To  thee  alone  my  song  is  raised, 
Thee  only  hath  my  heart  e'er  known: 

Known — as  dispensing  genuine  joy 

As  every  worthy  soul's  reward, 
As  comforting  in  sorrow's  hour, 
*  O'er  us  throwing  the  heav'nly  guard! 

From  thee  my  spirit's  quickening  draughts, 

In  pleasure's  chalice  I  obtain; 
When  on  my  path  the  sun  hath  sunk, 

And  courage. in  me  ceased  to  reign. 


179 

Thou  givest  pinions  to  our  hope, 

Dost  happiness  on  all  bestow, 
And  pointest  through  futurity, 

To  where  the  living  palm-trees  grow. 

And  thee  shall  I  not  ever  praise 

With  blameless  and  with  hallowed  mind! 
Shouldst  thou  by  me  dishonoured  be, 

Thou,  ever  be  by  me  resigned? 

Not  for  the  treasures  of  the  earth, 

And  not  for  crowned  royalty! 
How  gladly  we  obey  the  laws, 

When  wisdom  we  receive  from  Thee. 

In  vain  does  sinful  power  allure 
And  my  destruction  wait  to  see; 

I  will  not  follow  Syren  songs 
On  flowery  declivity. 

I  will  not  in  my  heart  confide, 

Though  long  thy  temple  it  has  been; 

Thee  we  may  only  forfeit  once, 

Thee,  whom  no  price  could  ever  win. 

To  God  I  pray,  who  thy  sweet  flowers 
To  me  in  boundless  goodness  gave, 

That  angels  may  preserve  them  ever, 
That  they  may  deck  at  last  my  grave. 

Still  may  I  more  the  charm  enjoy, 
Which,  virtue!  thy  disciples  know; 

Still  more  with  heavenly  spirits  join, 
And  sever  every  tie  below. 


180 

May  virtue  like  a  thriving  tree 
That  grows  upon  a  fertile  field, 

For  me  and  others,  every  day 

Fruits  rich  and  in  abundance  yield. 

From  every  pleasure  I  will  fly 
Which  but  the  sensual  can  enjoy, 

And  only  fix  my  mind  on  such 
As  time  and  change  cannot  destroy. 

My  heart  shall  at  deceivers  laugh, 
And  help  to  the  deceived  impart, 

To  make  them  happy,  innocent — 
This  only  shall  delight  my  heart. 

It  never  will  severely  judge — 
Will  even  faults  of  foes  forget, 

And  never  cause  or  wish  them  harm 
And  favours  granted  ne'er  regret. 

And  though  no  crown  may  ours  be  here, 
Though  even  thorns,  in  glory's  stead, 

May  seem  our  virtue  to  reward, 

Shall  we  ne'er  higher  regions  tread? 

Are  not  the  fairest  flowers  of  vice 
Soon  withered  in  a  poison'd  blast1? 

Is  not  his  mind,  who  sin  commits, 
On  restless  waves  of  anguish  cast? 

And  will  not  in  that  awful  hour, 

When  even  vice  shall  shuddering  flee, 

Not  even  vice  speak  loudly  of 
Neglected  virtue's  injury? 


181 

And  shall  I  then  the  bond  avoid, 
Shall  I  not  ever  faithful  be? 

I  will — for  wisdom  teaches  me 
To  dedicate  my  life  to  thee! 


CONVERSATION  VI. 

WORSHIP  of  God,  considered  as  the  chief  object 
of  our  existence  in  the  steady  increase  of  our  simili- 
tude to  the  Deity. 

"Sanctify  yourselves,  therefore,  and  be  holy:  for  I  am  the 
Lord  your  God." — Lev.  xx.  7;  xxii.  32. 

Teacher.  We  have  now,  my  dear  child,  in  what 
we  have  taught,  a  comprehensive  view  of  the  Cre- 
ator in  His  immeasurable  exaltedness,  and  of  man 
in  his  high  calling  as  far  as  the  extent  of  his  weak 
capacities  will  permit  him  to  attain.  Let  us  con- 
sider a  few  more  useful  applications  of  what  we  have 
learned,  and  may  God  bless  our  labours.  In  com- 
menting on  the  ninth  commandment,  we  spoke  of 
the  pillars  of  real  human  prosperity;  do  you  still 
remember  them? 
17 


182 

P.  Yes;  they  are  Truth,  Justice,  and  Love. 

T.  Very  true;  but  why  do  we  call  them  the  pil- 
lars of  human  prosperity? 

P.  Because,  if  we  continually  act  in  accordance 
with  Truth,  Justice,  and  Love,  we  secure  in  the 
best  possible  way  our  temporal  and  eternal  happi- 
ness. 

T.  What  do  you  call  acting  in  accordance  with 
truth? 

P.  To  act  in  accordance  with  truth  is  to  act 
agreeably  to  reason  and  the  holy  Scriptures,  and 
consequently  to  do  that  which  is  pleasing  to  God 
the  Most  Holy. 

T.  And  it  is  of  the  highest  importance  to  act 
always  in  this  manner;  nothing  should  ever  induce  us 
to  do  otherwise,  though  a  world  were  to  be  gained. 
Truth  may  be  circumscribed  and  fettered,  but  not 
conquered. — But  suppose  that  the  majority  should 
deviate  from  the  truth? 

P.  Truth  would  then  be  content  with  the  small 
number  of  those  who  revere  her;  but  the  multitude 
of  her  foes  would  not  frighten  her  to  swerve  from 
the  path  of  right. 

T.  But  suppose  that  through  the  pursuit  of  the 
truth  angry  feelings  should  be  roused? 

P.  Even  then  it  would  be  more  salutary  to  let 
contention  raise  its  head  than  that  the  truth  should 
perish. 


183 


Dl?^  TID'  flDNn  >3 

.  inn  iwj  ~  na  001 

"Choose  the  truth  in  thy  words,  and  on  no  ac- 
count let  a  falsehood  escape  thee;  for  the  truth  is  the 
foundation  of  peace,  and  falsehood  the  source  of 
quarrel." 

T.  How  should  we  act  not  to  offend  against  jus- 
tice? 

P.  We  are  bound  to  leave  every  man  or  creature 
in  the  undisturbed  possession  of  what  is  lawfully  his 
own;  or  in  other  words,  we  should  do  justice  to 
every  one. 

T.  What  is  the  general  principle  which  incul- 
cates this  justice? 

P.  It  is:  What  thou  requirest  of  others  thou  must 
accord  to  them,  if  thou  desirest  to  be  beloved  and 
happy. 

T.  The  word  justice  includes  the  idea  of  all  vir- 
tues. It  is  a  generally  acknowledged  truth,  that  a 
ray  is  reflected  in  the  same  angle  in  which  it  strikes 
an  object.  Practise  justice,  and  justice  will  be  done 
to  you. 

Let  your  words,  your  actions,  your  measures, 
your  weights,  all  be  regulated  by  the  strictest  stand- 
ard of  justice;  for  injustice  is  an  abomination  unto 
the  Eternal. 

"In  the  way  of  righteousness  is  life;  and  in  the 


184 

pathway  thereof  there  is  no  death."  Prov.  xii. 
28. 

"Better  is  a  little  with  righteousness,  than  great 
revenues  without  right."  Prov.  xvi.  8. 

See  Lev.  xix.  14,  16,  18;  xxiv.  11,  12,  32;  Deut. 
xxiv.  14;  xxv.  13  —  16;  Sir.  xxi.  9;  xli.  11  —  14; 
Talm.  Sota  xiv.;  Schab.  xxxi. 

P-  VDI  iu>x  hy 


.  jnnn  p*<  VD> 

We  enter  but  for  gold  the  strife 
Meanwhile  forgetting  even  life; 
But  soon  we  find  that  gold  is  vain, 
And  wasted  days  come  not  again. 

T.  The  measure  wherewith  you  measure,  will  be 
meted  out  unto  you  by  others.  —  But  suppose  we 
ourselves  do  not  receive  justice  at  once  when  we 
act  rightly? 

P.  This  must  not  deter  us  from  the  exercise  of 
justice:  it  is  better  to  suffer  than  to  do  wrong.* 

T.  In  what  does  love  consist? 

P.  It  consists  in  a  heartfelt  desire  of  conferring 
benefits,  and  in  a  striving  to  promote  happiness 
around  us. 

T.  And  why  is  love  so  important  in  life? 


View  the  errors  of  mankind  in  as  pardonable  a  light  as  thou 
canst  or  mayst.  —  Miphchar  Hapeninim. 


185 

P.  Because  it  is,  as  it  were,  the  soul  of  life. 
Without  it,  every  action,  every  intention,  be  it  ever 
so  good,  has  no  value. 

T.  You  are  right.  The  most  exalted  prototype 
for  mortal  man  is  God,  the  purest  LOVE,  whose  be- 
neficence is  extended  to  all  creatures.  Love  alone 
should  therefore  be  the  motive  of  our  actions,  or  if 
need  be,  of  our  inactivity.  —  Should  a  man's  love 
then  be  confined  to  the  human  race? 

P.  No,  but  it  should  embrace  love  to  all  other 
creatures,  to  animals,  plants,  and  minerals. 

T.  But  how  can  we  commit  a  sin  against  animals. 
by  a  want  of  love,  seeing  that  God  has  subjected 
them  to  us,  and  even  given  us  permission  to  slaughter 
them? 

P.  Though  we  may  kill  those  animals  whose  life 
might  be  injurious,  or  whose  death  may  be  useful  to 
us,  we  should  nevertheless  let  love  prevail,  and  shun 
all  needless  cruelty  and  barbarity. 

T.  But  plants  and  minerals  are  void  of  feeling; 
how  is  it  possible  to  apply  love  in  regard  to  them? 

P.  In  speaking  of  those  things,  which  are  sub- 
jected to  man,  we  are  not  to  regard  the  thing  itself 
so  much  as  ourselves.  To  abuse  and  mutilate  any 
thing  from  a  mere  mischievous  desire  to  destroy, 
dishonours  man,  is  unworthy  of  him,  and  is  justly 
deserving  of  censure.* 


yvvr  st^ni  nvon  FIN 
Whoever  does  not  love  his  fellow-creatures,  and  yet  imagines 
17* 


186 

T.  Very  true;  though  our  reason  may  not  recog- 
nise any  obligations  to  be  observed  toward  any 
thing  that  is  not  endowed  with  reason,  duty  to  our- 
selves nevertheless  requires  that  all  our  acts  should, 
in  all  relations,  be  strictly  humane,  and  consequently 
excludes  all  inhumanity,  whatever  may  be  the  ob- 
ject on  which  it  would  fall.  Love  alone  ought  to  be 
the  main-spring  of  all  our  actions.  Love  attracts; 
Hate  repels.  Love  conceals  from  us  many  of  our 
neighbour's  faults.  If  we  have  that  true  love  of  our 
fellow-beings  which  covers  their  faults  and  forgives 
them,  God  will  cover  and  forgive  our  faults. — But 
suppose  that,  as  sometimes  happens  in  life,  a  course 
of  conduct  marked  by  indiscriminate  kind  demean- 
our should  bring  upon  us  scorn,  pain,  and  sorrow? 

P.  Such  an  injury  is  but  transitory,  and  should 
the  less  withdraw  us  from  the  path  pointed  out 
by  virtue,  as  by  such  a  return,  the  disinterested- 
ness of  our  love  is  more  fully  proved,  and  its  value 
enhanced. 

T.  Excellent,  my  dear  child,  excellent!  the  pains 
attending  on  love  are  temporal,  its  bliss  is  eternal. 

himself  wise,  is  guilty  of  a  double  folly.  (Yalkut  liv.  2.) 
Compare  Ker.  viii.  2,  which  passage  is  thus  commented  upon: 
In  vain  do  we  flatter  ourselves  upon  the  possession  of  much 
knowledge.  If  our  knowledge  be  not  guided  by  love,  we  re- 
main ignorant,  because  we  then  do  not  know  the  practical  use 
and  the  object  of  our  knowledge,  which  should  be  directed 
solely  for  the  benefit  of  our  neighbour. 


187 

Love  and  bliss  remain  there  unsevered,  like   the 
flame  and  its  light; — in  yonder  life — 

Where  loudly  swells  the  jubilee, 
And  light  from  light  is  springing; 

Where  bliss  rolls  on  unceasingly, 
And  love  its  joys  are  flinging. 

He  who  remains  stationary  in  love,  retrogrades. 
Love  must  continually  be  drawn  from  the  source 
of  love,  must  be  expended  in  loving  and  acknow- 
ledging the  good  we  receive. 

To  strive  and  live  for  truth,  justice,  and  love,  is 
to  walk  in  the  paths  of  religion;  is  so  to  conduct 
ourselves,  that  we  may  attain  a  resemblance  to  God 
in  holiness.  A  reference  to  God  in  all  things  is 
the  soul  of  our  holy  Scriptures,  the  essence  of  reli- 
gion. 

We  must  regard  all  things  with  a  sincere  and 
simple  feeling  of  love;  and  we  should  never  deny 
this  feeling  to  inanimate  nature  even,  to  ourselves, 
to  our  fellow-men,  to  God,  to  the  universe.  The 
sun  of  righteousness  ought  to  be  the  centre  round 
which  our  whole  being,  our  life,  and  our  exertions, 
should  revolve  in  the  search  of  truth;  this  is  what 
religion  commands. 

In  vain  you  bring  your  tissues  rare, 

In  vain  your  altars  decorate, 
Unless  io  honour  heaven's  King, 

An  upright  heart  you  dedicate. 


188 

Vain  are  your  golden  candlesticks, 
Your  thousand  tapers  burning  dim; 

God  only  views  the  inmost  heart, 
Naught  but  devotion  pleases  Him. 

Gold,  silver-work  and  diamonds 
Are  in  our  Maker's  eyes  but  dust; 

Devotion  pure,  is  incense  rare: 
Then  put,  O  man!  in  God  thy  trust. 

Pure  hearts  and  pure  morality, 

Are  what  lh'  eternal  God  will  prize; 

The  lisp  of  th'  innocent  is  heard, 

By  Him  who  numbers  all  their  sighs. 

What,  though  your  hymns  you  raise  on  high, 
And  gild  the  temple's  very  floor, 

If  still  your  guilty  hand  is  red, 

With  bloody  tears  of  suff 'ring  poor, — 

If  you  are  faithless  to  your  God, 
To  mock  at  all  His  goodness  dare; 

And  never  speak  a  kindly  word, 

And  will  not  hear  the  orphan's  prayer, — 

If  truth,  if  righteousness  be  not 
Along  the  path  of  life  your  guide, 

If  love  do  not  your  joy,  your  bliss, 
Your  Eden's  flowery  walks  provide, — 

Ye,  wand'rers!  is  it  God's  command, 

His  temple  thus  to  desecrate"? 
No,  in  your  hearts  his  altars  build, 

And  there  your  voices  elevate. 


189 

Forgive  your  foes,  your  brethren  love, 
And  to  the  temple  then  return; 

When  you  have  all  your  duties  done, 
Let  then  devotion's  incense  burn. 


Various  Observations  on  duties,  and  maxims  of 
wisdom  for  youths  on  entering  active  life.* 

1.  IF  you  desire,  my  dear  child,  to  find  the 
never-failing  fountain  of  contentment,  examine 
yourself.  Prove  with  strictness,  with  impartiality, 
and  with  sincerity,  the  degree  of  your  moral  per- 
fection. Search  deep  into  your  heart,  and  see 
whether  the  moving  principle  of  your  thoughts  and 
actions  be  good  or  evil.  A  correct  knowledge,  as 
far  as  this  is  attainable,  of  your  own  self,  will  banish 
all  fanatical  contempt  of  self,  as  well  as  self-com- 


twj  a1?  TJJM  nyoa  DN-V  N"?  >mnj>  DUWJ  mow  ISDN  WW»K  iprn  rua  * 

.  ujnjnn  vh  rmn  Ss  vnumojo 

As  a  house  which  stands  on  firm  ground  fears  no  overthrow 
from  the  storm;  so  no  danger  can  cause  that  heart  to  tremble 
which  acts  according  to  fixed  principles. — Sepher  Chasidim, 
xviii.  2. 


190 

placent  egotism.  You  carry  your  most  valuable 
treasure,  the  nobility  of  your  soul,  in  a  perishable 
vessel.  Your  most  dangerous  foe  is  in  yourself  —  it 
is  your  natural  inclination  to  evil,  your  sensuality, 
which  paints  sin  so  attractive  as  to  cause  you  to 
forget  God,  and  all  that  should  prevent  you  from 
sinning.  *  Suppress  the  first  desires  for  evil  as  soon 
as  they  arise.  Tread  out  the  spark  at  once  before  it 
spreads.  Forsake  the  place,  the  person,  the  object 
which  is  dangerous  to  you,  and  follow  with  careful 
fidelity,  your  inward  feelings,  the  warning  voice  of 
your  conscience,  f 


nne»  ntpx  "?:>  D'mVnn  D^D"?  yixwr  NDXS  oSipn  rwpaa  oVipn  VPDI  * 

.  WDX  TDV  DHD 

The  world  in  its  sensual  pursuits  may  be  aptly  compared  to 
a  man  who  should  desire  to  quench  his  thirst  by  drinking  brine; 
the  more  he  drinks,  the  more  thirsty  he  must  feel.  —  Miphchar 
Hapeninim. 

•  rty  DICB>  *nin  TV  mytso  ncn  aSiy  ifiV  f 
Because  the  heart  is  soft  as  wax,  the  fear  of  God  should 
bind  it.—Talm.  Moth,  i.     Bereshit  Rabba,  Sect.  Ixv. 

11.  "Discretion  shall  preserve  thee,  understanding  shall  keep 
thee: 

12.  "To  deliver  thee  from  the  way  of  the  evil  man,  from  the 
man  that  speaketh  froward  things; 

13.  "Who  leave  the  path  of  uprightness,  to  walk  in  the  ways 
of  darkness; 

14.  "Who  rejoice  to  do  evil,  and  delight  in  the  frowardness 
of  the  wicked: 

15.  "Whose  ways  are  crooked,  and  who  are  froward  in  their 
paths."  —  Prov.  ii. 


191 

2.  Be  frequently  engaged  in  studying  the  holy 
Scriptures;  they  are  the  hand  with  which  God  leads 
his  children,  the  sons  of  man.  Read  them  for  your 
instruction  and  edification,  with  an  unprejudiced 
faith,  humility,  and  a  desire  to  be  informed.  Let 
them  lead  you  with  childlike  innocence,  let  your 
conduct  accord  with  their  precepts,  and  be  careful 
not  to  mix  up  with  them  any  profane  views  gather- 
ed from  human  life.*  If  you  have  not  the  necessary 
strength,  pray  to  God  for  assistance,  and  you  will 
be  answered  if  you  are  sincere.  No  man  is  lost 
who  can  still  pray.t 

Examine  honestly  your  course  of  life,  trace  out 
carefully  your  faults  and  imperfections,  and  be 
heartily  penitent;  that  is,  regret,  confess,  and  amend 
your  defects.J  Beware  of  excessive  mental  appli- 

iWBMa  3£>xi  jpr  rvnxty  HD  rwx  on  uunpw  IID  xnpx  mx  -IDX^  x1?  * 


Let  no  man  say:  I  will  learn,  that  I  may  be  honoured  as  a 
sage;  or  I  will  study,  that  I  may  have  the  principal  seat  among 
the  learned:  but  let  thy  motive  be  love  for  study  and  the  per- 
formance of  thy  duty,  the  honour  will  follow  of  itself.  —  Chobath 
Hallebaboth  v.  2. 


xS  1*6  DXI  V?flm  n1?  nx  ps1?  hw  ON  mvy  nx  D*IX  iin^  D^ij?1?  f 
Examine  thyself  before  thou  prayest;  if  thy  heart  can  be  at- 
tentive, then  pray,  otherwise  not.  —  Talm.  Berachoth,  xxx.  2. 

rnnnsD  b  r»D»  ^h  non  DOW  o^pn  «.  ?^xi  nmn  ia  viv  DIX  t 

?DJD>  *]^x  iS  non  x1?  nvjw^nn  mnnsDi  nvD'jen 
A  man  who  indeed  knows  the  law,  but  does  not  regulate  his 


192 

cation;  let  your  labour  be  followed  by  proportionate 
rest,  and  your  rest  by  proportionate  bodily  exertion; 
you  will  thus  be  able  to  persevere  in  doing  good, 
and  escape  the  danger  of  becoming  a  deep-thinking 
dreamer.*  Watch  constantly  over  your  heart  and 
conscience,  in  order  that  no  hurtful  desires  may 
attack  the  root  of  your  modest  self-contentment;  and 
such  a  proper,  modest  satisfaction  with  yourself  can 
only  result  from  a  conscientious  pursuit  of  duty. 
Eradicate  all  vain  and  ambitious  views  from 
your  mind,  and  endeavour  to  replace  them  with 
contentment  and  cheerfulness. j* 

3.  It  is  due  to  the  dignity  of  our  race,  which  we 
should  endeavour  never  to  degrade,  that  every  one 
should  strive  to  become  a  useful  member  of  the 
human  family.  Choose,  therefore,  with  due  caution, 
according  as  you  have  more  or  less  capacity  and  in- 
clination for  one  or  the  other  calling,  your  future 
sphere  of  action,  and  never  leave  it;  for  it  is,  so 


conduct  accordingly,  is  like  one  who  has  the  keys  to  the  inner 
chambers,  hut  not  to  the  outer;  how  can  he  enter?  —  Sepher  Cha- 
sidim,  xii.  2. 


.  nnen  mnna 

A  firmly  locked  door  cannot  be  very  quickly  opened.  —  Talm. 
Bdba  Kama,  Ixxx.  2. 


13DD  Kin  X^N  VU3D  DIN  b&  VMpD  N1?    f 

The  station  does  not  honour  the  man,  but  the  man  should,  by 
honesty  of  conduct,  honour  the  station. 


193 

to  say,  the  world  which  you  have  created  for 
yourself,  from  which  your  peace  and  your  prosperity 
must  be  derived.  Banish  the  pernicious  prejudice, 
that  a  business  requiring  labour  is  not  honourable, 
or  that  it  is  even  disgraceful.  Nothing  can  be  more 
honourable  to  a  man,  than  his  seeking  to  support 
himself  by  a  labour  which  is  beneficial  to  the  com- 
munity.* There  is  no  trade  which  may  not  be  made 
useful  to  society,  and  be  pleasing  to  God.t 

Pursue  then  the  trade  which  you  have  learned 
with  all  diligence,  even  if  it  be  not  originally 
your  own  choice.  Rest  not  satisfied  with  the  prin- 
ciples of  your  trade  already  known,J  but  spend  some 
thought  yourself,  and  strive  to  raise  your  art  to  the 
highest  degree  of  perfection,  and  to  impart  to  it  a 
greater  field  of  applicability^ 


JPJ^D  rurun  Snj  * 
The  man  who  supports  himself  by  the  labour  of  his  hands, 
has  more  merit  than  he  who  remains  idle  and  merely  trusts  in 
God.  —  Berachoth,  iv. 


"pn  V?  no^  new  inx  "73  t 
Before  God  every  occupation  is  beautiful,  (that  is,  to  God 
every  occupation  of  general  usefulness  is  pleasing.)  —  Ib.  xliii.  2. 


Every  artizan  ought  continually  to  develope  farther  the  art 
which  he  has  learned.  —  Nachlath  Moth,  cciv.  2. 

§  At  a  general  assembly  (la  regeneration  des  Israelites)  in 
France,  I  proposed,  that  all  parents  should  endeavour  to  give 
18 


194 
« 
4.  First  of  all  take  care  of  yourself  before  you 

take  care  of  others. 


their  boys  a  trade,  even  where  they  intend  to  devote  themselves 
to  scientific,  mercantile,  or  other  pursuits.  It  would  give  me 
great  pleasure  to  see  this  proposal  carried  into  effect  in  every 
place.  That  this  advice  deserves  particular  consideration,  and 
perfectly  agrees  with  the  principles  of  our  religious  instructors 
of  former  ages,  is  proved,  not  only  by  passages  occasionally 
cited  in  these  pages,  even  from  the  HIDJ,  the  number  of  which 
might  he  much  increased,  but  also  by  the  actual  examples  af- 
forded by  the  most  celebrated  talmudists  themselves;  for  Rabbi 
Hillel  was  a  hewer  of  wood;  Rabbi  Joseph  was  a  carpenter; 
Rabbi  Jehuda  was  a  smith;  Rabbi  Simon  was  a  weaver;  Rabbi 
Jochanan  was  a  sandal-maker;  and  Kama,  a  very  celebrated 
judge  in  the  promised  land,  supported  himself  by  drawing 
water.  When  parties  appeared  with  a  case  to  be  decided,  he 
said,  "Procure  me  first  some  one  to  draw  water  for  me,  that  I 
may  not  receive  my  day-wages  without  earning  them,  (at 
that  time  the  learned  took  not  the  least  pay  for  their  most  im- 
portant services,)  then  I  will  decide  your  case."  Rabbi  Joseph 
supported  himself  by  carrying  wood;  —  "I  am  fortunate  in  the 
choice  of  a  trade,"  he  was  accustomed  to  say,  "it  gives  me  food 
and  warmth  at  the  same  time." 

When  these  men  went  out  they  carried  the  implements  of 
their  trade  with  them,  and  boasted  in  the  words: 


"Great  is  the  worth  of  a  trade,  it  honours  the  master." 
If  we  now  consider  the  manifold  sad  consequences  which 
must  result  from  the  fact,  that  every  one  to  obtain  a  living,  is 
gnawing  in  some  manner  the  single  bone  of  traffic,  (not  com- 
merce,) we  must  regard  'the  praiseworthy  efforts  which  some 
benevolent  individuals  have  lately  made  for  the  improvement 


195 

This  rule  is  important,  very  important,  apply  it 
as  you  may.  Without  means,  no  object  is  attained. 
If  you  have  neglected  the  years  which  should  have 
been  devoted  to  education,  and  not  employed  your 
youth  conscientiously  in  the  due  developement  of 
your  mental  faculties,  how  can  you  have  the  confi- 
dence to  assume,  in  later  years,  an  office,  and  fill  it 
with  honour?* 

of  the  condition  of  their  companions  in  faith,  as  a  real  triumph  of 
civilization  over  the  giant  power  of  prejudice.  Let  us  acknow- 
ledge this  benefit  and  be  thankful,  though  the  good  effects  are 
not  yet  felt.  Let  us  place  our  children  at  a  distance  from  the 
dangerous  rock  of  degrading  traffic,  and  ponder  on  what  our 
learned  men  thought  and  taught  on  this  subject. 

.  -Jlp'?  "DID  fO  HDID  p  pX1?  pN  ^3  "VpS  IITO 

As  a  nail  to  be  fixed  in  a  wall  must  be  driven  between  two 
adjoining  stones,  so  natural  is  deception  between  seller  and 
buyer.  —  Talm.  ex  Ben  Syra. 

.  rop1?  Dijax  DJVD  on?  Wo  irva  run 

To  build  one's  house  with  the  wealth  of  others,  is  to  collect 
stones  for  one's  grave.  —  Midrash. 

.  XJN  N^n  N-OJ)  NJN  NJHD  TOW  *6l  N1JIX  "?pBM  p«O  Xn'jOJ  BWfl 

Take  the  hide  from  a  dead  beast  in  the  public  market  place, 
and  take  the  pay  for  this  labour;  rather  than  say,  "I  am  a 
priest,  a  great  man."  —  Talm.  Pesachim,  cxiii.  1. 

The  usurer  loses  more  than  he  gains,  and  his  penitence  is  no 
penitence.  —  Talm.  Baba  Kama,  chap,  viii.;  Maim.  chap,  iii.; 
Talm.  Kidushin,  xxix.  xxx.;  and  the  commentary  of  Raschi  on 
this  passage. 


Instruct  thyself  before  thou  instructest  others.  —  Sanhedrin, 
xviii.  1. 


196 

Do  not  believe  that  when  the  state,  or  a  community 
invest  you  with  an  office,  their  sole  object  is  to  pro- 
vide for  you;  no,  their  object  is  to  provide  through 
you  a  proper  person  for  their  office;  hence,  it  should 
be  your  chief  concern  to  manage  it  in  the  best  man- 
ner possible.*  If  you  have  not  learned  your  busi- 
ness perfectly,  how  can  you  give  satisfaction  to  your 
employers?  How  can  your  art  recommend  you? 
How  can  you  render  yourself  satisfied  and  happy, 
if  you  are  conscious  of  the  imperfect  state  of  your 
acquirements?! 

5.  Observe  modesty  in  your  dress,  gait,  attitudes, 
gestures,  looks,  words,  and  actions;  and  let  this  pious 
feeling  be  seated  in  the  deepest  recess  of  your  heart. J 
Strive  to  lead  not  a  shining,  but  a  useful  life;  think 
oftener  and  more  of  your  weakness  and  imperfec- 
tions, than  of  any  advantages  you  may  possess. § 


."WOD  "?vu  ixton  warm 
The  greater  a  man  is,  the  greater  are  his  sins,  (if  he  violates 
any  duties.)  —  Cbsrz,  xlii.  6;  Men  Ezra  ad  Gen.  xxxii.  8. 

.  rutryvN1?)  am  jnnp  ->DD  IDI  jn  p«  f 

No  reproach  is  so  hard  and  bitter  to  man  as  to  know  the 
good,  and  not  to  practise  it.  —  Sepher  Hamaaloth,  Ixxxvii. 


n"apn  IDXJ?  rvajcn  'JDI  inojn  na"pn  IDXJ;  S^fl^nn  hi  £ 
God  exalts  him  who  humbles  himself;  and  He  humbles  him 
who  exalts  himself.  —  Erubin,  xiii.  2. 

§  If  wisdom  lends  thy,  head  a  crown,  modesty  will  supply 
thy  foot  with  a  stool.  —  Cosrz,  xiii.  2. 


197 

Contemplate  the  greatness  of  the  merit  which  others 
have  attained  in  your  department,  and  endeavour  to 
equal  or  to  surpass  them;  in  this  manner  you  will 
escape  the  error  of  self-sufficiency,  and  avoid  at  the 
same  time  the  opposite  fault  of  a  silly  bashfulness 
and  the  debasing  fear  of  man.*  Strive  to  obtain 
the  approbation  of  the  good;  and  if  even  you  cannot 
serve  all  men,  show  at  least  by  a  gentle,  kind,  cour- 
teous, and  so  far  as  duty  will  permit,  a  conciliatory 
bearing,  that  you  are  not  unworthy  of  the  esteem 
and  honour  of  all  your  fellow-creatures.t 

6.  Be  moderate  in  your  wishes;  expect  not  too 
much  of  men;  hope  for  no  enduring  happiness  in 
this  world.  Accustom  yourself  to  the  thought  that 
your  fondest  hopes  are  liable  to  disappointment,  and 
your  surest  possessions  to  loss  and  destruction;  and 
in  short,  do  not  adhere  too  closely  to  things  of  this 
earth.!  Seek  for  contentment  with  yourself  in  the 


N^D  n^fltyn  niDipnn  ants*  ICD  a^Don  &uy  an  * 
Most  of  the  modest  are  wise,  even  as  most  vales  are  well 
watered.  —  Sepher  Hamaaloth,  Iviii.  5. 

.  rnnan  pa  -ttWD  Nn>2>  no  nvnan  nanS  D-IX  bina"  cSip1?  f 
A  man  should  always  try  to  honour  his  fellow-men,  that  he 
may  be  honoured  by  them.  —  Mussar,  xxxv.  2. 

£  When  man  comes  into  the  world  his  hands  are  tightly 
closed,  as  if  he  meant  to  say  thereby:  "Mine  is  the  whole  world, 
I  will  conquer  it."  When  he  leaves  the  world,  his  hands  are 
relaxed  and  open,  as  if  he  meant  to  say:  "Of  things  belonging 
to  this  world  I  have  conquered  for  myself  —  nothing."  —  Kad 
Hakemach,  vi.  4. 
18* 


198 

observance  of  the  principles  of  religion;  this  will 
be  your  best  support  in  every  condition  of  life. 
Regard  what  is  agreeable  and  good  in  every  thing, 
and  receive  even  the  lesser  joys  of  life  with  gratitude 
to  God.*  If  chance  seems  to  favour  you,  if  earthly 
goods  fall  unexpectedly  to  your  share;  then  have 
more  regard  to  their  vanity  than  to  their  value,  and 
make  such  use  of  them  as  reason  ought  to  dictate. 
And  consider  that  a  man  often  bears  every  thing 
more  easily  and  becomingly  than  prosperity.f 

7.  Form  your  taste  by  a  contemplation  of  what 
is  sublime,  beautiful,  and  useful  in  nature  and  art, 
for  thus  you  will  obtain  a  rich  fountain  of  pure 
pleasures.  You  will  thereby  escape  ill-humour  and 
melancholy  reflections,  and  be  always  able  to  find 
easy  and  agreeable  means  of  recreation.  J  Be  serene 
and  of  good  cheer,  particularly  in  society.  Cheer- 
fulness opens  to  us  the  hearts  of  others,  and  procures 
us  an  introduction  to  their  good  will;  moroseness 
closes  them  against  us.  The  former  disposition  is 
ready  to  overlook  offences,  dissipates  misunder- 


If  thou  dost  commit  all  thy  affairs  to  God,  thou  wilt  ever  find 
the  best  path.  —  Miphchar  Hapeninim. 

.  na"pnS  "?w  V?»o  naia  t6a  m"yr\  p  rurun  So  f 
He  who  enjoys  the  goods  of  this  world  without  thankfulness, 
robs  God.  —  Berackoth,  xxxv.  2;   Sanhedrin,  cii.  1. 

£  The  heart  of  the  wise  sees  what  fools  cannot  see. 


199 

standings,  and  creates  sympathy  in  others;  the  latter 
is  like  tinder  which  is  readily  ignited  by  the  most 
insignificant  movement.* 

Do  not  abuse  your  wit  to  offend  others,  much  less 
to  cast  ridicule  upon  what  is  venerable.f 

Tolerate  the  faults  of  others  without  justifying 
them.  Be  neither  affected,  nor  embarrassed^  nor  ab- 
sent in  society.  J  Avoid  anger:  cool  reflection  can 
only  take  place  when  you  are  calm.§  Avoid  imperti- 
nent curiosity.  Do  not  make  an  excessive  display  of 
politeness;  but  do  not  neglect  it  on  the  other  hand.|| 

8.  If  you   go  to  your  work,  collect,  first  of  all, 

*  It  is  the  duty  of  humanity  to  feel  a  constant  desire  to  pro- 
mote reciprocal  benevolence  in  society.  —  Misanthropy,  which 
is  the  vice  diametrically  opposed  to  philanthropy,  however, 
consists  of  envy,  ingratitude,  and  malice. 

If  I  hear  evil  spoken,  I  do  not  listen:  why?  because  I  might 
construe  it  worse  than  it  really  is.  —  Miphchar  Hapeninim. 


.  DTty  N-VP  pi-pa  in  vSj?  &••>£>  nnx  "?D  f 

He  who  obtains  the  favour  of  (good)  men,  certainly  fears 
God.  —  Succah,  xlix.  2. 


o?  rvn  moj  12  E»B>  mx    D 
The  proud  man  draws  humiliation  upon  himself  at  last.  — 
Sota,  v.  1. 

§  No  one  ought  to  pray  if  his  mind  is  not  in  a  tranquil  state. 

—  Erubin,  Ixv.  1. 

.  n^nn1?  Tnn  -ptaxntp  mo1?  n1?  MN  || 
It  is  a  sad  condition  to  be  constantly  obliged  to  ask  pardon. 

—  Nedarira. 


200 

your  thoughts;  consider  what  you  have  to  do,  and  do 
every  thing  as  well  as  you  possibly  can.*  Take 
care  not  to  be  always  engaged  in  work,  be  not  too 
active;  for  he  who  tries  to  do  too  much,  does 
nothing.! 

If  you  have  a  tedious,  uninteresting  work  to  exe- 
cute, ctonpt  suffer  yourself  to  be  affected  by  despon- 
dency arid  ill  humour.J  Occupy  fully  your  circle 
of  action;  for  every  one  is  bound  to  be  as  useful  as 
possible  in  the  world,  and  this  in  his  own  sphere, 
which  is,  so  to  say,  his  own  peculiar  world.  §  In- 
troduce order  and  a  reasonable  variation  in  your 
pursuits;  for  in  this  way  you  will  always  have  plea- 
sure in  your  exertions.)]  Guard  against  too  great  a 
desire  for  recreation,  or  else  you  will  lose  all  plea- 
sure and  love  for  labour,  and  waste  your  precious 
time.  Shun  all  frivolous  conversation,  and  the 


*  It  is  worth  much  to  avoid  precipitation  in  any  under- 
taking.— Berachoth,  xx.  1. 

0 


Many  leaves  —  little  fruit.  —  Yalkut. 

^  A  person's  mind  displays  itself  in  his  conduct.  —  Miphchar 
Hapeninim. 


Thy  own  deeds  will  carry  thee  to  a  distance,  (cause  injury,) 
and  thy  own  deeds  will  advance  thee.  —  Mesachet  Edioth,  chap. 
v.  §  7. 

II  A  well  regulated  manner  of  living  is  equal  to  half  a  man's 
i  ncome.  —  Midrash. 


201 

reading  of  such  books  as  corrupt,  instead  of  improv- 
ing the  mind."*  Do  not  accustom  yourself  to  ambi- 
guous phrases,  and  avoid  particularly  all  improper 
or  unchaste  expressions;  for  they  indicate  a  defi- 
ciency of  moral  feeling,  and  often  mislead  innocent 
persons  to  the  commission  of  evil;f  and  if  at  any 
time  you  do  make  use  of  such  expressions  inadver- 
tently, repair  the  evil  as  soon  as  you  can.  Never 
be  ashamed  of  blushing:  it  is  the  favourite  colour 
of  virtu e4 

9.  Thrust  yourself  not  into  the  society  of  distin- 
guished people,  or  of  such  as  consider  themselves 
more  distinguished  than  you  are,  and  be  not  very  fa- 
miliar with  them  without  great  encouragement.^  If 
you  have  enemies,  strive  to  remove  the  cause  of  the 
difference  between  you:  do  not-irritate,  nor  despise, 
nor  fear  them.||  Give  your  companion  opportunities 


.  nijnn  nnn  rupn  njn  misn  ro*>a»  * 

Intercourse  with  the  wicked,  produces  wickedness. — Miph- 
char  Hapeninim. 

j-  A  man  should  always  express  himself  in  becoming  lan- 
guage.— Pesachim,  iii.  1. 

.  ntm  Si?  -nniD  nSi-u  nna  $ 

O,  how  great  is  the  worth  of  shamefacedness. — Gittin, 
xxvii.  1. 

§  Let  a  man  choose  his  associates  only  from  among  the 
good. — Talm.  Baba  Kama,  cix.  2. 

||  Do  not  feel  indifferent  about  the  contempt  of  even  ordinary 
people. — Megilla,  xv.  1. 


202 

of  speaking  of  that  with  which  he  is  best  acquainted, 
even  though  it  were  but  to  please  his  self-love.* 
Guard  against  the  disposition  to  contradict,  when 
duty  and  conscience  do  not  incite  you  to  gainsay 
the  assertions  of  others. — Speak  boldly  and  reso- 
lutely, if  the  public  good,  duty  and  conscience  re- 
quire it,  without  the  least  hesitation;  and  in  such  a 
case,  fear  not  any  injury  your  speaking  might  occa- 
sion you.f  In  all  other  cases,  when  the  object  of 
the  dispute  is  merely  to  establish  who  is  right, 
you  had  better  yield  the  point,  however  certain  you 
may  be  of  the  correctness  of  what  you  have  ad- 
vanced. J  And  when  you  contradict,  you  should 
praise  whatever  good  ideas  have  been  advanced  by 
your  opponent,  and  never  turn  what  he  says  into 
ridicule.§  Do  not  make  an  improper  use  of  your 
superiority  in  wit  and  understanding;  these  gifts  are 


.  Dn^y  D'oaiD  rnViysn  "wt?  a>aap  >JB>  on  jniom  fix-in  * 
Desire  and  aversion  are  two  poles  around  which  all  human 
actions  revolve.  —  JLkedat  Yitzchak,  cxcv.  1. 

•f  Every,  controversy  which  is  conducted  for  justice,  and 
from  a  fear  of  God,  will  at  last  prevail.  —  Moth,  v. 


NTP 

A  man  should  always  be  yielding,  like  the  reed,  but  not  un- 
bending, like  the  cedar.  —  Taanith,  xx.  1. 

§  Let  thy  ear  be  a  mine  of  good,  and  thy  heart  the  seat  of 
benevolence.  —  Chagiga,  iii.  2. 


203 

a  knife  with  which  you  are  to  cut  bread  for  the 
needy,  but  which  you  are  not  to  plunge  into  his 
heart.  * 

10.  If  you  are  not  in  cool  blood,  form  no  resolu- 
tion, and  leave  nothing  untried  to  overcome  your 
excitement.  Never  entrust  another  with  secrets 
without  necessity.  So  long  as  you  alone  know 
them,  they  are  your  prisoners,  your  slaves;  when 
others  know  them,  you  are  their  prisoner,  their 
slave.f  Choose  your  friends  with  foresight  from 
among  the  honest,  and  do  all  you  can  to  retain 
them.J  Anticipate  their  desires,  and  be  courteous 
towards  them,  but  do  no  wrong  for  the  sake  of 
pleasing  them.  Reprove  them  in  kindness  when 
they  do  wrong,  and  overlook  readily  any  little  of- 
fences which  are  committed  against  you.§  Be 


*  Rubbing  the  eye  produces  tears;  touching  the  heart,  ex- 
cites wrath.  —  Ben  Syra* 

f  If  thou  hast  heard  aught,  let  it  die  with  thee;  then  it  will 
not  hurt  thee,  be  assured.  —  Ben  Syra. 

"A  tale  bearer  revealeth  secrets:  but  he  that  is  a  faithful 
spirit  concealeth  the  matter."  —  Prov.  xi.  13. 


.  -on 

The  best  steed  needs  the  bridle,  and  the  most  prudent  man 
his  friend's  advice.  —  Nachloth  Moth,  xxx.  2. 

§  If  thou  blowest  the  spark,  it  produces  flame;  if  thou  spit- 
test  thereon,  it  is  extinguished:  and  yet  both  these  effects  issue 
from  the  mouth.  —  Midrash. 


204 

watchful  in  your  intercourse  with  others.  Love 
honour  without  being  ambitious.  Be  not  indifferent 
to  an  injury  against  your  outward  honour,  that  is, 
your  honest  reputation;  yet  know  that  no  one  ex- 
cept yourself  can  injure  your  inward  honour.* 
Avoid  unnecessary  quarrels  and  lawsuits,  and  give 
no  one  cause  for  offence. t 

Be  cautious  with  people  who  affect  much  out- 
ward friendship  and  kindness  towards  you;  and 
generally  speaking,  with  people  who  obtrude  their 
friendship  without  being  acquainted  with  you;  for 
one  may  smile  and  smile  and  yet  be  a  knave.J 

11.  Be  satisfied  with  what  you  have,  and  do  not 
look  out  for  presents.  Be  economical  and  make  good 
use  of  every  trifle.§  Lay  your  money  out  judiciously. 
Shun  parsimony  and  avarice  on  the  one  hand,  and 
carelessness  and  extravagance  on  the  other.||  If  you 


If  thou  forgivest  not  the  trespass  of  thy  neighbour,  how  canst 
thou  ask  forgiveness  of  God. — Midrash. 

f  If  thou  seest  persons  quarrelling,  say:  Here  is  wood, 
here  is  fire. — Emmanuel  xxxiii.  1. 

£  Heartfelt  sympathy  wakens  the  spirit. — Kimchi. 

§  If  thou  dost  not  walk,  thou  wilt  never  arrive  at  thy  place 
of  destination;  and  if  thou  dost  not  seek,  thou  wilt  not  find. — 
Midrash. 

||  The  benevolent  man  is  esteemed,  the  penurious  despised. 
— Ben  Syra. 


205 

have  the  care  of  another's  money,  employ  it  in  no 
case  for  your  own  behalf:*  imagine  that  you  have 
it  not.  Be  industrious,  and  seek  to  increase  the 
value  of  your  possessions  through  your  own  exer- 
tions.f  Be  not  anxious  to  buy  every  thing  that  is 
offered  to  you;  place  not  too  high  a  value  on  earthly 
possessions;  neither  be  proud  of  possessing  them, 
nor  envious  of  those  who  possess  them.  Be  orderly 
in  all  your  business,  and  do  not  dash  heedlessly 
along  on  the  road  of  life. — A  man's  character  may 
be  known  in  the  manner  of  employing  his  means, 
in  his  drinking,  and  his  anger.J 

12.  If  you  are  conscious  of  an  inclination  which 
you  could  not  reveal  to  any  one  without  shame,  be 
on  your  guard,  and  obey  the  warning  voice  of  your 
conscience.  Beware  that  you  excite  not  the  enemy 
of  your  virtue,  the  animal  passions  inherent  to  man, 
by  the  expression  of  the  eyes,  listening  to  immoral 
words  and  songs,  or  by  reading  wanton  books.§ 

*  Every  one  is  bound  not  only  willingly,  but  gratefully  to 
return  whatever  has  been  lent  him. — Baba  Metzia,  Ixxv.  2. 
icy  aiynnty  i^ini  mt?i:nn  ncy  mpnrup  rrom  nwp  Nunts>  nxjjyn  f 

.  nNim  anV  J>N  ni'jxyn  icy  nannnti'  nVni  rupin 

Hatred  united  with  envy;  a  society  in  which  calumny  pre- 
vails; sickness  coupled  with  old  age;  poverty  accompanied 
with  idleness,  are  all  incurable  disorders. — Emmanuel,  xciii.  1. 

^  Wealth  without  a  judicious  application,  is  food  without 
salt. — Miphchar  Hapeninim,  xxiv.  2. 

§  Eyes  and  heart  are  two  recruiting  officers  of  sin. — Talm. 
Hieros.  Berachoth,  i.  3, 2. 
19 


206 

Abhor  coarse  jokes,  they  generally  degenerate  into 
immorality.*  Be  serious  in  whatever  you  do;  and 
consider  nothing  as  a  trifle  which  in  the  least  mili- 
tates against  decency.j-  Think  not — "Just  in  this 
will  I  indulge,  just  so  >far  and  no  farther;  for  sinning 
will  render  you  daily  bolder,  more  negligent,  more 
exposed,  and  withdraw  you  more  and  more  from 
God.J  Do  therefore  not  trust  yourself;  for  you 
may  fall  sooner  and  deeper  than  you  imagine.^  Be 
respectful,  modest,  and  decent  in  your  person,  even 
when  you  are  entirely  alone.  ||  Do  nothing  of  which 
you  would  have  to  be  ashamed  before  the  all-seeing 
eye  of  God.  Practise  self-denial  even  in  early 
youth.  Learn  to  conquer  yourself  in  things  even 
that  are  allowed,  that  you  may  be  able  to  overcome 
your  inclination  when  it  is  more  difficult,  though 


*  To  profane  one's  lips  with  unchaste  expressions,  is  like 
bringing  swine  into  the  holy  of  holies. 


.  hnnj  xipj  'riiy?  jap  KEPI  f 

Even  a  small  sin  is  great  in  him  who  is  great.  —  Orchotk 
Chayim,  xii.  1. 


.  JVDJ  fT"?  IDXJ?  nX  NI 

Man  should  take  care  not  to  place  himself  in  the  power  of 
temptation.  —  Talm.  Sankedrin,  xx.;  Kelt  Yakar,  ccxcii. 

§  A  giant  is  often  killed  by  a  fly.  —  Emmanuel,  Iv.  2. 


njp»n  inn 

j|  He  only  is  truly  modest  who  can  feel  ashamed  when  alone. 
—  Miphchar  Hapenin  im  . 


207 

necessary — When  you  ought  to  deny  yourself  a  for- 
bidden pleasure.  Resist  immediately  at  its  begin- 
ning every  temptation,  or  else  it  will  be  too  late; 
for  you  will  be  too  weak,  and  will  be  lost.* 

13.  Avoid  idleness  as  being  the  parent  of  vice.j 
Do  not  spend  more  time  in  bed  than  is  required  for 
sleep.  1  If  you  cannot  sleep,  try  to  employ  your 
reason  more  than  the  imagination.  Think  of  God, 
of  the  destiny  of  man,  and  pray.  Avoid  the  dan- 
gerous opportunity  to  sin.  To  expose  one's-self 
voluntarily  to  danger,  is  also  a  sin.  Flee  from 
wicked  company;  it  is  more  dangerous  and  infec- 
tious than  the  plague. 

"My  son,  if  sinners  entice  thee,  consent  thou  not. 
My  son,  walk  not  in  the  way  with  them;  refrain 
thy  foot  from  their  path: 

"And  they  lay  wait  for  their  own  blood;  they 
lurk  privily  for  their  own  lives."  Prov.  i.  10, 15, 18. 

Most  of  the  young  who  are  corrupt  were  made  so 


.  i?  mrnn  r\3  man  m-op  DIN 
If  a  person  accustoms  himself  to  transgressions,  they  will 
appear  to  him  as  if  unforbidden. — Sota,  i. 

|  Forest  trees  rustle  more  than  those  which  bear  fruit. — 
Yalkut. 

£  This  is  worthy  of  the  particular  attention  of  parents  and 
guardians  who  have  the  welfare  of  their  children  and  wards  at 
heart:  it  is,  with  justice,  called  by  the  learned  Pedagogue, 
"the  bed  of  sin." 


208 

by  bad  company.  Lend  no  ear  to  vicious  people 
when  they  say,  This  or  that  is  no  sin.  Never  suffer 
ridicule  upon  innocence  and  piety  to  lead  you  astray; 
for  notwithstanding  what  the  wicked  say,  they  must 
in  their  hearts  esteem  you,  and  abhor  their  own 
vices.  Be  not  misled  by  evil  example;  never  think 
"others  do  it  too.7'*  If  others  precipitate  them- 
selves into  an  abyss,  should  you  therefore  do  so  like- 
wise? Imitate  not  the  great,  but  always  the  good 
alone.  There  are  many  little  people  with  the  ap- 
pearance of  greatness — people  whose  bodies  and 
outward  circumstances  are  gigantic,  but  who  are 
cripples  in  their  souls.  If  you  are  in  a  house  where 
you  cannot  resist  or  avoid  inducements  to  sin,  leave 
it  as  soon  as  possible,  whatever  sacrifices  it  may  re- 
quire.f  You  should  of  necessity  put  your  trust  in 
God,  and  He  will  certainly  reward  your  virtue. 

14.  Receive  mild  reproof  from  every  one  with 
gratitude.;);     Suffer   no  one  to  trample  upon  your 


*  Seek  for  distinction  only  among  the  honest  and  pious.  — 
Talm.  Ketuboth,  ciii.  2. 


f 

Ask  him  who  has  tasted  the  thing,  (experience  of  sin,)  and 
you  will  receive  gratuitously  what  he  has  dearly  bought.  — 
Emmanuel,  xcv.  1. 

I1?  \e\tv  -DTO  i1?  arc  IJMBIV  r\y  htt  -pa1?  wa  inio  I1?  TJW  -on  £ 

.  3nr  ~un  •jpjc^  r\y  ^33 
A  friend  who,  as  often  as  he  meets  thee,  tells  thee  of 


209 

rights  with  impunity.  Never  commit  any  act  if 
you  are  at  all  doubtful  of  its  legality  or  propriety. 
Accept  no  favours  that  you  can  dispense  with.* 
Complain  and  groan  not  greatly  on  account  of  pain 
or  worldly  losses;  for  it  is  unworthy  of  rational 
beings,  since  it  shows  that  they  are  not  masters  of 
themselves.  Make  the  best  of  every  circumstance 
of  life  in  which  you  may  be  placed,  and  put  your 
trust  in  Providence.  Spare  no  pains  to  acquire  and 
retain  peace  of  mind,  the  greatest  of  blessings. f 
The  understanding,  the  will,  and  the  deed  should 
always  act  in  unison.  Honour  in  the  persons  of 
your  superiors,  the  representatives  of  God  on  earth. 
Obey  their  regulations  willingly,  and  resist  all  evil 
desires  and  sensual  inclinations  which  might  counsel 
disobedience.  Show  to  thy  parents  as  long  as  they 
live  the  most  reverential  tenderness,  becoming  obe- 
dience, and  effective  gratitude.^ 


thy  failings  in  the  presence  of  but  four  eyes,  is  better  than  one 
who,  as  often  as  he  meets  thee,  presents  thee  with  a  gold  piece. 
— Miphchar  Hapeninim. 

*  Even  in  indigence  preserve  thy  honour,  and  acquire  meri- 
torious deeds  for  thy  portion. — Ben  Syra. 

j-  Patience  is  the  best  counsellor,  and  meekness  the  best 
assistant. — Emmanuel,  Ixxv.  2. 

£  The  fool  causes  his  parents  grief,  vexation,  and  suffering. 

His  father  is  like  a  man  who  has  a  superfluous  finger,  with 

which  he  knows  not  what  to  do;  if  he  cuts  it  off,  it  causes  him 

pain;  if  he  leaves  it,  he  retains  his  defect. — Emmanuel,  xcvii.  1. 

19* 


210 

How  gladly  would  you  at  some  future  day,  when 
your  parents  are  locked  up  in  the  cold  bosom  of 
their  mother  earth,  return  the  love  which  they  have 
shown,  and  the  sacrifices  which  they  have  made  for 
you;  but  it  will  then  be  too  late,  and  it  will  then  be 
only  in  your  power  to  reward  by  your  virtuous  ac- 
tions those  who  have  early  gone  to  their  glorious 
home.  Remember  this  equally  with  regard  to  all 
those  who  provide  for  your  support. 

Ever  show  reverence  to  grey  hairs!  — 

Let  the,  rectitude  of  your  heart  be  shown  by  the 
bed  of  the  sick  and  suffering,  in  kindness,  forbear- 
ance, and  assiduity  to  promote  their  spiritual 
and  bodily  welfare*  (Happy  he  who  assists  the 
poor!  In  misfortune  the  Lord  rescues  him;  the 
Eternal  supports  him  on  a  safe  resting-place;  He 
smoothes  his  bed  in  sickness.)  See  Biur  to  Psalm 
xli.  2,  4. 

In  the  married  state  recognise  and  observe  the 
holy  relationship  of  matrimony,  and  be  faithful  to 
your  partner  and  offspring  till  death.  The  husband 
rules,  supports,  and  protects  the  household;  the  wife 
arranges,  attends  and  cheers  it.  He  manages  abroad, 
she  at  home.  On  him  depends  the  great,  she  over- 
sees the  minute  (often  the  most  wearisome)  affairs. 
He  bears,  she  beautifies  the  whole.  He  leads  gently 


*  Leave  the  weeping  not  uncomforted,  and  mourn  with  the 
mourner. — Ben  Syra. 


211 

on  the  way,  she  willingly  follows.  He  should  be 
her  head,  she  his  ornament. 

15.  As  a  master  be  just,  equitable,  mild,  and 
grateful,  and  careful  of  the  well-being  of  your  infe- 
riors; remember  that  you  too  have  a  Father  in 
heaven.  As  a  servant  obey  any  proper  order  which 
is  given  you;  participate  in  the  sorrow  and  joy  of 
your  employers;  be  modest  in  your  requests,  re- 
spectful in  word  and  deed,  and  sincere  in  your  pro- 
mises.* 

As  a  pupil  strive  to  reward  the  faithfulness  of 
your  teacher,  by  being  desirous  of  learning,!  docile, 
modest,  and  grateful.J 

As  teacher,§  be  observing,  zealous,  and  patient, 

*  He  who  makes  a  promise  to  his  neighbour  and  does  not 
keep  it,  is  deficient  in  faith.  —  Choshen  Hamispat,  Art.  cciv.  §  8. 

TOS  nn>c>  ow  mipn  "?N  f 


Talk  not  the  least  in  school,  incline  thy  ear,  hear  the  words 
of  thy  teacher,  and  consider  nothing  unimportant.  —  Orchoth 
Chayim,  vii.  1. 

$.  He  who  deceives  people  (abuses  their  confidence)  sins  as 
much  as  if  he  would  deceive  God.  —  Midrash. 

§  Zealous  teacher!  on  this  earth  where  nature  formed  the 
first  paradise  of  man,  beware  of  acting  the  part  of  the  tempter 
in  giving  to  innocence  a  knowledge  of  good  and  evil;  and  since 
you  cannot  prevent  the  child  from  learning  by  outward  ex- 
amples; limit  all  your  attention  to  impress  these  examples  on 
his  mind  in  a  form  which  is  suitable  to  him.  —  Rousseau's  Emit, 
book  2,  page  118;  from  J.  B. 


212 

and  endeavour  above  all  things  to  influence  your 
pupils  by  your  own  example.*  Bestow  approbation 
on  the  meritorious,  incite  the  backward  to  emula- 
tion, encourage  the  timid,  reprove  the  passionate, 
treat  the  infirm  tenderly,  spare  the  weak,  give  ad- 
vice to  the  unmannerly,  direct  those  who  do  wrong, 
sympathize  with  the  wicked,  honour  those  who  re- 
turn to  duty,  reward  those  who  give,  make  those 
glad  who  must  receive,  and  do  not  condemn  or  re- 
ject any  one  of  your  scholars. — If  you  have  follies 
to  reprehend,  misconduct  to  correct,  crimes  to 
punish,  do  not  yield  to  the  impulses  of  blind  im- 
petuosity;f  but  reflect  that  the  guilty  too  are  human 
beings.J 

Let  your  anger  be  solely  directed  against  the  sin, 
but  strive  to  make  the  sinner  better.  In  youth  shun 
the  temptations  to  which  youth  is  exposed,  and  as 
an  old  man,  the  weaknesses  of  age. 


Well  sound  the  words  from  the  lips  of  those  who  themselves 
act  in  accordance  with  them. — Sepher  Hamaaloth,  Ixxxvii. 

f  "Make  no  friendship  with  an  angry  man;  and  with  a  furi- 
ous man  thou  shalt  not  go:  Lest  thou  learn  his  ways,  and  get  a 
snare  to  thy  soul." — Prov.  xxii.  24,  25. 

The  choleric  man  is  not  suitable  for  the  office  of  teacher. — 
Moth,  ii. 

.  mSiy  nuy  ho  rvnnNi  n&nn  ntaap  ho  nnns  ^ 
Every  dispute  is  followed  by  regret,  and  the  end  of  meekness 
is  peace. — Talkut. 


213 

Be  reverential  to  the  aged,*  and  courteous  to  the 
young.f  Be  obliging  towards  acquaintances,!  kind 
and  hospitable  to  all  men.§  Be  serviceable  to 
your  neighbours,  and  always  cultivate  peace  with 
them.  ||  Be  unassuming  towards  your  fellow-la- 
bourers;!! and  ever  display  a  due  public  spirit 
towards  your  countrymen.** 

*  Not  only  through  the  laws  of  nature  does  the  Creator  direct 
us  to  revere  age,  but  He  also  commands  it  expressly  in  the 
text  of  Holy  Writ.-—  Foyi&ra  Rabba,  Sect,  xi.,  p.  177. 

"Thou  shalt  rise  up  before  the  hoary  head,  and  honour  the 
face  of  the  old  man,  and  fear  thy  God:  I  am  the  Lord.  —  Lev. 
xix.  32. 

"Then  the  moon  shall  be  confounded  and  the  sun  ashamed, 
when  the  Lord  of  hosts  shall  reign  in  Mount  Zion,  and  in  Jeru- 
salem, and  before  his  ancients  gloriously."  —  Isaiah,  xxiv.  13. 

Compare:  Exod.  iii.  16,  18;  Num.  xi.  16,  17;  xxiv.  1. 

•}•  Be  tender  in  thy  intercourse  with  youth.  —  Jlboth,  iii. 
£  Receive  every  person  with  friendship.  —  Jlboth,i. 

§  The  pleasure  which  a  man  enjoys  alone,  is  not  true  pleasure. 
—  Midrash. 


.  jn  pp  ?jn 
A  bad  neighbour  is  a  bad  disease.  —  Miphchar  Hapeninim. 

•  UDD  npVnon  vinsn  osn  ox  trpncn  "?:>  If 

Whatever  man,  though  wise,  is  proud  towards  his  fellow- 
labourers,  will  be  forsaken  by  wisdom.  —  Pesachim,  Ixvi.  2. 


.  I?  DH11D  TOD  D1N'tt> 

A  man  is  paid  in  the  measure  with  which  he  measures  to 
others.  —  Midrash. 


214 

Live  in  friendship  with  your.kindred;*  yet  suffer 
not  the  bonds  of  consanguinity  to  weaken  those  of 
justice. 

Be  yielding,  though  not  cringing  towards  supe- 
riors, and  condescending  without  familiarity  towards 
all  men.f  Cling  with  disinterested  fidelity  to  your 
friends,  whom  you  should  choose  only  with  great 
caution.  J 

Do  not  regard  every  one  as  an  enemy  who  vexes 


Forgive  willingly  those  who  grieve  you,  and  seek 
to  weary  them  with  kindness.  || 
Do  more  than  you  speak."[j 


.  crvj-o  mw  nmum  fN  maaSn  piSm  DJH  riNjp  "73  * 
Wherever  there  is  unmerited  hatred,  (hatred  of  man  is  never 
merited,)  and  division  of  hearts,  the  spirit  of  God  is  wanting. 

f  Of  him  who  is  haughty,  the  word  of  God  is:  I  and  he 
cannot  dwell  in  one  world.  Sota,  v.  11.  The  stranger  and  the 
native,  the  rich  and  the  poor,  are  honoured  only  by  the  fear  of 
God.—  Ben  Syr  a. 

\  Look  upon  that  friend  who  is  inconstant  in  his  friendship, 
as  an  enemy,  and  never  trust  him.  —  Miphchar  Hapeninim. 

.  mo?  *pS  DINH  *»  n»  n  ^n  § 

View  the  actions  of  all  persons  on  the  favourable  side.  — 
Moth  \. 

|i  By  what  means  should  a  man  be  revenged  on  his  enemy? 
By  conferring  on  him  many  benefits.  —  Miphchar  Hapeninim. 

f  The  righteous  promise  little  and  perform  much;  the  wicked 
promise  much,  but  do  not  perform  a  little  even.  —  Baba  Metzia, 
Ixxxvii.  1. 


215 

View  men  as  they  are,  not  as  they  should  be.* 

Adopt  a  plan  of  life  founded  on  religion  and  vir- 
tue.f 

Whenever  we  fall,  we  fall  by  sensuality,  vanity 
of  our  wisdom,  and  pride.J 

There  is  but  one  truth,  but  error  is  a  thousand- 
fold. 

Without  contest  there  is  no  victory;  so  also  there 
can  be  no  joy  without  temporary  suffering.  § 

Every  thing  is  bad,  which  stands  in  the  way  of 
your  union  with  God.  \\ 

Every  act  and  thing,  and  these  alone,  are  good 
which  promote  your  union  with  God. 


*  If  what  thou  desirest  does  not  happen,  then  desire  what 
does  happen.  —  Zeror  Hayagon,  vii.  2. 


ott>S  vnt  T>E>yD  So  f 
All  thy  actions  should  be  performed  from  pious  motives.  — 
Jfboih,  ii. 

\.  If  thou  hast  learned  much,  then  let  others  enjoy  it  with 
thee;  because  for  this  thou  wast  created.  —  JSboth,  ii. 

.  ton  nSiyn  tiwj  on  San  wrvu  § 

Those  who  suffer  with  patience  in  this  world  are  heirs  of 
the  future.  —  Emmanuel,  xcvi.  2. 


Can  a  servant  transgress  his  duty  without  losing  his  master's 
favour]  Can  any  one  deceive  his  ruler  without  becoming  the 
object  of  his  aversion1?  —  Bechinoth  Olam,  chap.  ix. 


THE  END. 


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